jr^ 


■^  PRINCETON,  N.  J.  ^ 


PRESENTED  BY 

THE  PRESBYTERIAN  BOARD  OF  PUBLICATION 


■Ps  L 


ScCL 


r.mmo  or  j.-tHR-miN 


^///// 


W  R I  T I  X  G  S 


T  I X  D  A  L, 


/ 

FRITH.    AND    BARNES 


FIRST  AMERICAN  EDITION. 


PHILADELPfflA: 
PRESBYTEIUAN  BOARD  OF  PUBUCATIOX. 

PACL  T.  J0.VE5.  PUBLISHING  AGiLVT- 

154i 


ADVERTISEMENT 


TO  THE  AMERICAN  EDITION. 


The  valuable  work  here  presented  to  the 
Christian  public  is  a  reprint  of  the  London 
edition,  and  comprehends  the  most  valuable 
writings  of  the  English  Reformers.  Their 
excellence  has  been  generally  appreciated, 
and  their  republication  in  the  United  States, 
where  they  are  rarely  to  be  met  with,  must 
be  regarded  as  an  auspicious  event,  as  it 
may  serve  to  diffuse  and  perpetuate  those 
principles,  in  support  of  which  the  blood  of 
the  martyrs  was  shed,  and  for  which  the 
American  Church  is  again  called  to  contend. 
In  presenting  an  exact  reprint  of  the  English 
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Their  object  is  to  present  the  Reformers  as 
they  appeared  in  their  own  writings,  at  a 
time  when    the   church   was   just  emerging 


11  ADVERTISEMENT. 

from  papal  darkness.  Still  they  appreciate 
the  sound  argument,  evangelical  doctrine  and 
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The  whole  work  is  comprised  in  Twelve 
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that  edition. 

"  The  following  particulars  will  explain  the 
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therein  are  without  abridgment,  unless  where 
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sions which  are  necessary  in  a  publication 
intended  to  be  generally  circulated,  and  to  be 
useful  at  the  present  day.  In  other  editions, 
the  obsolete  spelling  has  been  laid  aside,  the 


ADVERTISEMENT.  Ill 

same  plan  is  pursued  in  the  present  publica- 
tion ;  the  involved  construction  of  sentences, 
common  in  writers  of  that  period,  has  also 
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become  unintelligible  or  offensive,  are  ex- 
changed for  others,  or  are  explained  by  notes 
when  it  is  desirable  that  they  should  be  re- 
tained. These  variations,  if  they  may  be  so 
called,  were  as  necessary  to  render  this  work 
generally  useful,  as  the  adoption  of  modern 
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taken  that  the  meaning  of  the  author  should 
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have  been  collated  with  the  best  and  earliest 
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hurried  or  careless  manner  in  which  they 
were  for  the  most  part  passed  through  the 
press,  will  readily  account.  The  present 
reprints,  it  is  believed,  will  be  found  to  present 
the  most  correct  text  of  these  writers  that  has 
hitherto  appeared.  More  than  half  of  the 
pieces  included  in  this  collection,  have  not 
been  reprinted  since  the  sixteenth  century, 
and  a  considerable  portion  is  now  printed  for 
the  first  time." 

The  Volumes   included  under  the  title  of 


IV  ADVERTISEMENT. 

The  British  Reformers  may  be  arranged  in 
the  following  order : 

Volume  1.  WicKLiFF  to  Bilnef. 

2.  TiNDAL,  Frith,  and  Barnes. 

3.  Edward  VI.,  Parr,  Balnaves,  &c. 

4.  Latimer. 

5.  Hooper. 

6.  Bradford. 

7.  Ridley  and  Philpot. 

8.  Cranmer,  Rogers,  Careless,  &c. 

9.  Knox. 

10.  Becon. 

11.  Jewell. 

12.  Fox,  Bale  and  Coverdale. 

By  order  of  the  Executive  Committee. 

Wm.  M.  ENGLES,  Editor. 


WRITINGS 


OF  THE  REV. 


WILLIAM   TINDAL 


Translator  of  the  Scriptures,  and  Martyr,  a.  d.  1536. 


FIRST  AMERICAN  EDITION. 


PHILADELPHIA: 
PRESBYTERIAN  BOARD  OF  PUBLICATION. 

PAUL  T.  JONES,  PUBLISHING  AGENT. 

1842. 


CONTENTS. 


Pago. 

Some  account  of  the  Life  of  "William  Tindal,         .        .        ,  1 

The  Parable  of  the  Wicked  Mammon,        ....  15 

From  the  Obedience  of  a  Christian  Man,       ....  83 

A  Pathway  into  the  Holy  Scripture,  ....  109 
An  Exposition  upon  the  Fifth,  Sixth,  and  Seventh  Chapters  of 
Matthew;  which  three  chapters  are  the  key  and  the 
door  of  the  Scripture,  and  the  restoring  again  of  Moses' 
law,  corrupt  by  the  scribes  and  pharisees.  And  the  ex- 
position is  the  restoring  again  of  Christ's  law,  corrupt 

by  the  papists, 128 

The  Prologue  to  the  Reader, 128 

The  Fifth  Chapter  of  Matthew, 140 

The  Sixth  Chapter  of  Matthew, 190 

The  Seventh  Chapter  of  Matthew,  .        .        .        .227 

The  Prologue  of  the  prophet  Jonas,     ,        .        .        .        .  247 

A  lively  description  of  our  Justification,          ....  264 

A  Prologue  by  William  Tindal,  showing  the  use  of  the  Scrip- 
ture, which  he  wrote  before  the  Five  Books  of  Moses,  275 

A  Prologue  into  the  Second  Book  of  Moses,  called  Exodus,  280 

A  Prologue  into  the  third  Book  of  Moses,  called  Leviticus,  288 

A  Prologue  into  the  Fourth  Book  of  Moses,  called  Numeri,  295 

A  Prologue  into  the  Fifth  Book  of  Moses,  called  Deute- 
ronomy,         298 

iii 


IV  CONTENTS. 

Page. 
Prologues  upon  the  Gospels, 302 

Prologue  upon  the  Gospel  of  St.  Matthew,    .        .        .        302 

Prologue  upon  the  Gospel  of  St.  John 312 

A  Prologue  upon  the  Epistle  of  St.  Paul  to  the  Romans,      .        313 

The  Testament  of  William  Tracy,  Esquire,  expounded  hy  Wil- 
liam  Tindal ;  wherein  thou  shalt  perceive  with  what  cha- 
rity the  Chancellor  of  Worcester  burned,  when  he  took 
up  the  dead  carcase,  and  made  ashes  of  it,  after  it  was 
buried, 337 

Extract  from  a  Protestation  made  by  William  Tindal,  touching 
the  resurrection  of  the  bodies,  and  the  state  of  the  souls 
after  this  life, 349 

Letters— The  First  Letter  of  Tindal  to  Frith,         ,         .        .350 

Another  Letter  of  Tindal  to  Frith,        ....        352 

Letter  from  Vaughan  to  Henry  VIIL,      ....     356 

Extracts  from  the  other  loritings  of  Tindal  in  the  notes  to  the  pre- 
ceding pages. 

Extract  from  the  Exposition  on  the  First  Epistle  of  St.  John,  227 
Extract  from  "The  Practice  of  Prelates,"  ....  246 
Further  extract  from  »  The  Obedience  of  a  Christian  Man,"       287 


SOME  ACCOUNT 

OF  THE 

LIFE  OF  WILLIAM  TINDAL, 

MARTYR,  1536. 


William  Tindal  was  born  about  the  year  1500,  on  the  borders 
of  Wales,  and  was  sent  at  an  early  age  to  Magdalen  hall,  in 
the  University  of  Oxford.  He  was  generally  esteemed  for  his 
virtuous  conduct  and  learning,  and  especially  applied  himself 
to  the  study  of  the  scriptures.  He  also  became  acquainted  with 
the  writings  of  Luther  and  Erasmus,  and  privately  instructed 
his  fellow-students  in  scriptural  truth.  On  account  of  his  abi- 
lities, Tindal  received  an  appointment  in  cardinal  Wolsey's 
newly-founded  college,  but  becoming  susppcted  of  Lutheranism, 
he  was  imprisoned,  and  being  compelled  to  leave  the  university 
of  Oxford,  he  removed  to  Cambridge. 

When  Tindal  had  finished  his  studies,  he  became  tutor  in 
the  family  of  sir  John  Welch,  of  Little  Sodbury,  in  Gloucester- 
shire. Here  he  had  access  to  many  of  the  clergy,  with  whom 
he  conferred  on  religious  subjects,  frequently  engaging  in  dispu- 
tations with  those  who  were  the  most  strenuous  supporters  of 
the  papacy.  The  knight  and  his  lady  were  much  surprised  at 
the  boldness  of  their  tutor,  and  returning  one  day  from  a  ban- 
quet, to  which  they  had  been  invited  by  some  dignified  ecclesi- 
astics, they  repeated  some  of  the  trite  arguments  advanced  by 
the  priests.  Tindal,  answering  by  the  scriptures,  maintained  the 
truth,  and  reproved  their  false  opinions.  Then  said  lady  Welch, 
"Well,  there  was  such  a  doctor,  who  may  spend  a  hundred 
pounds,  and  another  two  hundred  pounds,  and  another  three 
hundred  pounds;  and  what,  were  it  reason,  think  you,  that  we 

TINDAL.  1 


2  Tindal, 

should  believe  you  before  them  7"  To  this  personal  argument, 
Tindal  found  it  was  unavailing  to  reply  at  that  time,  but  shortly 
after  he  presented  the  knight  and  his  lady  with  a  translation 
he  had  made  of  a  work  written  by  Erasmus,  called.  The  Ma- 
nual of  a  Christian  Soldier.  They  were  impressed  by  its  con- 
tents, and  no  longer  gave  the  same  entertainment  and  counte- 
nance to  the  ignorant  and  immoral  Romish  doctors.  This  the 
priests  attributed  to  Tindal,  and  speedily  began  to  manifest 
their  hatred  against  him.  Being  summoned  to  appear  before 
the  chancellor  of  the  diocese,  he  prayed  earnestly  to  God  to 
give  him  strength  to  stand  fast  in  the  truth  of  his  word.  He 
was  protected ;  none  of  his  accusers  came  forward,  and  he  was 
dismissed  with  a  reprimand. 

There  dwelt,  not  far  off,  a  certain  doctor,  who  had  formerly 
been  chancellor  to  a  bishop,  but  who  was  an  intimate  friend  of 
Tindal.  The  reformer  went  to  him,  and  opened  his  mind  upon 
several  subjects  relating  to  the  scriptures :  after  conversing 
thereon,  the  ancient  doctor  said,  "  Do  you  not  know  that  the 
pope  is  very  antichrist,  whom  the  scripture  speaketh  of?  But 
beware  what  you  say :  for  if  you  shall  be  perceived  to  hold 
that  opinion,  it  will  cost  you  your  life ;"  adding,  "  I  have  been 
an  officer  of  his,  but  I  have  given  it  up,  and  defy  him  and  all 
his  works."  There  is,  indeed,  good  reason  to  believe  that  from 
the  days  of  Wickliff,  many  individuals  in  England  secretly 
held  the  truth. 

Far  different  was  the  opinion  of  another  divine,  accounted 
a  learned  man,  with  whom  Tindal  reasoned  not  long  after. 
Being  hard  pressed  by  the  arguments  of  truth,  he  broke  out 
into  this  blasphemous  expression,  "  We  had  better  be  with- 
out God's  laws  than  the  pope's!"*  Tindal,  filled  with  godly 
indignation,  replied,  "I  defy  the  pope,  and  all  his  laws;"  adding, 
that  if  God  spared  his  life,  ere  many  years  he  would  cause  the 
boys  that  drove  the  plough  to  know  more  of  the  scripture  than 
his  opponent:  a  memorable  declaration,  which  was  accom- 
plished, and  blessed  be  God,  we  still  see  it  fulfilled  in  our  land. 

The  Romish  priests  now  troubled  Tindal  still  more,  and  he 


*  Erasmus,  in  his  annotations  on  1  Tim.  i.  mentions  several  of  the 
blasphemous  disputations  often  maintained  in  the  schools;  among 
them  was,  "Whether  the  pope  be  not  more  merciful  than  Christ  was, 
since  we  do  not  read  that  Christ  ever  recalled  any  from  the  pains  of 
purgatory." 


Life.  3 

found  it  became  dangerous  for  him  to  remain  in  that  part  of  the 
country.  He  therefore  took  leave  of  his  friends,  and  went  to 
London.  From  the  preface  to  his  translation  of  the  five  books 
of  Moses,  it  appears  that  Tindal  had  then  resolved  to  translate 
the  new  testament  into  English :  but  his  views  and  proceedings 
are  best  stated  in  his  own  words.  Speaking  of  the  papists  he 
says : — 

"  A  thousand  books  had  they  rather  to  be  put  forth  against 
their  abominable  doings  and  doctrine,  than  that  the  scripture 
should  come  to  light.  For  as  long  as  they  may  keep  that  down, 
they  will  so  darken  the  right  way  with  the  mist  of  their  so- 
phistry, and  so  tangle  them  that  either  rebuke  or  despise  their 
abominations,  with  arguments  of  philosophy,  and  with  worldly 
similitudes  and  apparent  reasons  of  natural  wisdom ;  and  with 
wresting  the  scripture  unto  their  own  purpose,  clean  contrary 
unto  the  process,  order,  and  meaning  of  the  text;  and  so  delude 
them  in  descanting  upon  it  with  allegories ;  and  amaze  them, 
expounding  it  in  many  senses  before  the  unlearned  lay  people, 
when  it  hath  but  one  simple,  literal  sense,  whose  light  the  owls 
cannot  abide,  that  though  thou  feelest  in  thine  heart,  and  art 
sure,  that  all  is  false  which  they  say,  yet  thou  couldest  not  solve 
their  subtle  riddles. 

"  Which  thing  only  moved  me  to  translate  the  new  testament. 
Because  I  had  perceived  by  experience  that  it  was  impossible 
to  establish  the  lay  people  in  any  truth,  except  the  scriptures 
were  plainly  laid  before  their  eyes  in  their  mother  tongue,  that 
they  might  see  the  process,  order,  and  meaning  of  the  text:  for 
else,  whatsoever  truth  is  taught  them,  these  enemies  of  all  truth 
quench  it  again,  partly  with  the  smoke  of  their  bottomless  pit, 
whereof  thou  readest  in  the  Apocalypse,  chap.  ix. ;  that  is,  with 
apparent  reasons  of  sophistry,  and  traditions  of  their  own 
making,  founded  without  ground  of  scripture,  and  partly  in 
juggling  with  the  text,  expounding  it  in  such  a  sense  as  is  im- 
possible to  gather  from  the  text,  if  thou  see  the  process,  order, 
and  meaning  thereof 

"  And  even  in  the  bishop  of  London's  house*  I  intended  to 
have  done  it.  For  I  was  so  turmoiled  in  the  country  where  I 
was,  that  I  could  no  longer  dwell  there. 

"The  bishop  of  London  came  to  my  remembrance,  whom 

*  Tonstal,  aftei^wards  bishop  of  Durham,  the  most  moderate  of  the 
Romish  prelates.    See  the  life  of  Bernard  Gilpin. 


4  Tindal. 

Erasmus  (whose  tongue  maketh,  of  little  gnats,  great  elephants, 
and  lifts  up  above  the  stars  whosoever  gives  him  a  little  exhi- 
bition) praises  exceedingly,  among  others,  in  his  Annotations  on 
the  new  testament,  for  his  great  learning.  Then,  thought  I,  if 
I  might  come  to  this  man's  service,  I  were  happy.  And  so  I 
gat  me  to  London,  and,  through  the  acquaintance  of  my  master, 
came  to  sir  Harry  Guildford,  the  king's  grace's  comptroller,  and 
brought  him  an  oration  of  Isocrates,  which  I  had  translated 
out  of  Greek  into  English,  and  desired  him  to  speak  unto  my 
lord  of  London  for  me ;  which  he  also  did  as  he  showed  me,  and 
willed  me  to  write  an  epistle  to  my  lord,  and  to  go  to  him  my- 
self, which  I  also  did,  and  delivered  my  epistle  to  a  servant  of 
his  own,  one  William  Hebilthwayte,  a  man  of  mine  old  ac- 
quaintance. But  God,  who  knows  what  is  within  hypocrites, 
saw  that  I  was  beguiled,  and  that  this  counsel  was  not  the  next 
way  unto  my  purpose,  and  therefore  he  gave  me  no  favour  in 
my  lord's  sight. 

"  Whereupon  my  lord  answered  me,  his  house  was  full,  he  had 
more  than  he  could  well  find,  and  advised  me  to  seek  in  London, 
where  he  said  I  could  not  lack  a  service.  And  so  in  London  I 
abode  almost  a  year,  and  marked  the  course  of  the  world,  and 
heard  our  praters,  I  would  say  our  preachers,  how  they  boasted 
themselves  and  their  high  authority ;  and  beheld  the  pomp  of 
our  prelates,  and  how  busy  they  were,  as  they  yet  are,  to  set 
peace  and  unity  in  the  world,  though  it  be  not  possible  for  them 
that  walk  in  darkness  to  continue  long  in  peace,  for  they  cannot 
but  either  stumble  or  dash  themselves  at  one  thing  or  another 
that  shall  clean  unquiet  all  together ;  and  I  saw  things  whereof 
I  defer  to  speak  at  this  time  ;  and  understood  at  the  last  not  only 
that  there  was  no  room  in  my  lord  of  London's  palace  to  trans- 
late the  new  testament,  but  also  that  there  was  no  place  to  do 
it  in  all  England,  as  experience  now  openly  declares." 

During  his  abode  in  London,  Tindal,  thus  rejected  by  one 
who  professed  to  be  a  chief  shepherd  of  Christ's  flock,  was  pro- 
tected and  supported  in  his  undertaking  by  a  citizen  and  draper, 
named  Humphry  Monmouth,  who  being  afterwards  imprisoned 
for  having  countenanced  and  assisted  Tindal,  gave  this  account 
of  his  inmate :  — 

"  Four  years  and  a  half  past,  or  more,  (about  1523,)  I  heard 
sir  William  Tindal,*  otherwise  called  Hotchens,  preach  two 

*  In  those  days  the  title  "  sir"  was  usually  given  to  priests. 


Life.  5 

or  three  sermons  at  St.  Dunstan's  in  the  west;"  Monmouth 
then  relates  Tindal's  disappointment  from  the  bishop,  and  that 
he  requested  his  assistance,  and  proceeds,  "  I  took  him  into  my 
house  half  a  year,  and  there  he  lived  like  a  good  priest  as  me- 
thought.  He  studied  most  part  of  the  day  and  the  night  at  his 
book,  and  by  his  good  will  he  would  eat  but  sodden  meat,  nor 
drink  but  small  single  beer.  I  never  saw  him  wear  linen  about 
him  in  the  space  he  was  with  me.*  I  promised  him  ten  pounds 
sterling  to  pray  for  my  father  and  mother's  souls,  and  all  Chris- 
tian souls.f  I  paid  it  him  when  he  went  to  Hamburgh.  After- 
wards, he  had  from  some  others  ten  pounds  sterling  more,  which 
he  left  with  me,  and  within  a  year  after  sent  for  it."  In  a  sub- 
sequent passage  of  this  petition,  Monmouth  bears  further  testi- 
mony in  favour  of  Tindal,  and  also  shows  the  mental  bondage 
in  which  good  men  were  then  held  by  the  Romish  ecclesiastics. 
"  When  I  heard  my  lord  of  London  preach  at  Paul's  cross  that 
sir  William  Tindal  had  translated  the  new  testament  into  Eng- 
lish, and  that  it  was  naughtily  translated,  that  was  the  first  time 
that  ever  I  suspected  or  knew  any  evil  of  him.  And  shortly 
after,  all  the  letters  and  treatises  that  he  sent  me,  with  divers 
copies  of  books  which  my  servant  did  write,  and  the  sermons 
that  the  priest  did  make  at  St.  Dunstan's,  I  burned  them  in  my 
house.  He  that  wrote  them  out  saw  it.  I  burned  them  for 
fear  of  the  translator,  more  than  for  any  evil  I  knew  of  them." 
Monmouth  was  released,  though  not  till  he  had  suffered  much 
loss  and  inconvenience ;  and  he  continued  to  favour  and  support 
the  followers  of  the  truth.:]:  He  was  afterwards  alderman  and 
sheriff,  and  died  in  1537. 

Tindal  proceeded  to  Saxony,  where  he  saw  Luther  and  other 
reformers,  and  then  settling  at  Antwerp,  in  which  city  several 
English  merchants  favourable  to  the  truth  resided,  he  proceeded 
with  his  translation,  assisted  by  Frith  and  Roye.  In  1526,  an 
edition  of  fifteen  hundred  copies  of  the  new  testament  was 
printed ;  many  of  them  were  sent  into  England  and  widely 
circulated.  The  wrath  of  the  Romish  prelates  at  this  proceed- 
ing was  very  great ;    a  mandate  was  immediately  issued  by 

*  Linen  was  an  expensive  luxury  in  those  days.  Sodden  meat,  means 
food  merely  boiled,  or  plain  fare. 

t  From  Tindal's  writings  it  will  be  seen  that  he  did  not  long  retain  this 
ancient  error. 

X  For  a  pleasing  anecdote  of  this  excellent  man,  see  Latimer's  Ser- 
mons, p.  208—210. 

2* 


6  Tindal. 

Tonstal,  bishop  of  London,  commanding-  that  all  the  testaments 
translated  by  Tindal  should  be  brought  to  the  vicar-general. 
Several  books  written  by  Tindal,  Luther,  and  other  reformers, 
were  also  forbidden.  Of  them  Fox  truly  observes,  "These 
books  of  W.  Tindal,  being  compiled,  published,  and  sent  over 
into  England,  it  cannot  be  spoken  what  a  door  of  light  they 
opened  to  the  eyes  of  the  whole  English  nation,  which  before 
were  many  years  shut  up  in  darkness." 

We  have  noticed  bishop  Tonstal  being  anxious  to  suppress 
Tindal's  testament ;  to  forward  his  design,  he  adopted  the  fol- 
lowing singular  expedient.  He  consulted  one  Packington,  a 
mercer  and  merchant  of  London,  who  traded  to  Antwerp,  how 
he  might  get  all  these  testaments  into  his  hands,  and  burn 
them.  We  may  believe  that  bishop  Tonstal  wished  to  prevent 
their  dispersion,  without  resorting  to  those  cruel  measures, 
which  he,  differing  from  most  of  the  Romish  prelates,  abhorred 
to  put  in  practice. 

Packington  is  said  to  have  been  a  secret  friend  of  Tindal's, 
and  knew  his  want  of  money,  and  that  a  great  many  copies  of 
this  testament  were  still  on  hand :  this  appeared  a  fair  oppor- 
tunity to  assist  the  reformer ;  he  therefore  told  the  bishop,  that 
if  his  lordship  pleased,  he  would  endeavour  to  purchase  all  that 
remained  unsold.  To  this  the  bishop  consented ;  Tindal  had 
the  money,  Packington  many  thanks,  and  the  bishop  the  books, 
which  were  sent  to  England,  and  burned  in  Cheapside,  to  the 
great  surprise  and  grief  of  the  people  in  general. 

The  bishop  now  thought  that  all  was  safe,  but  soon  disco- 
vered that  he  was  mistaken ;  for  the  printers  in  Holland,  finding 
the  books  were  eagerly  sought  after,  immediately  printed  ano- 
ther edition,  and  by  the  next  year,  they  came  over  in  greater 
numbers  than  before.  His  lordship,  finding  this  to  be  the  case, 
sent  for  Packington,  and  blamed  him  for  not  buying  up  all  the 
testaments  according  to  his  promise.  Packington  assured  the 
bishop  that  he  had  bought  all  that  remained  unsold,  adding, 
that  "he  believed  they  had  printed  more  since,  and  that  he 
really  did  not  see  how  this  could  be  stopped,  unless  his  lord- 
ship would  also  buy  the  types  and  presses !"  The  bishop,  how- 
ever, only  smiled  at  this  proposal,  and  so  the  matter  ended. 
These  last  editions  were  printed  by  the  booksellers  of  Holland 
as  a  matter  of  profit. 

Sir  Thomas  More,  then  lord   chancellor,  was  very  bitter 


Life,  7 

against  all  the  reformers,  and  their  writings,  particularly 
against  the  translation  of  the  new  testament;  and  from  the 
records  of  those  times,  it  appears  that  he  was  very  strict  in 
examining  all  heretics  supposed  to  be  in  any  manner  connected 
with  Antwerp.  Amongst  others,  George  Constantino,  who  had 
been  beyond  sea,  was  brought  before  him ;  and  the  chancellor, 
after  many  questions,  told  him  that  he  would  be  favourable  to 
him,  if  he  would  but  truly  say  from  whom  Tindal  and  his  com- 
panions had  received  the  money  on  which  they  lived.  "  My 
lord,"  said  Constantino,  "  I  will  tell  you  truly ;  it  is  the  bishop 
of  London  that  hath  assisted  us ;  for  he  bestowed  among  us  a 
great  deal  of  money  for  the  new  testaments  which  he  burnt, 
and  that  has  been,  and  still  is,  our  only  support."  "  Now,  by 
my  troth,"  said  the  chancellor,  "  I  think  this  is  the  truth,  for  I 
told  the  bishop  it  would  be  so  before  he  went  about  it !" 

The  public  burning  of  the  word  of  God  excited  much  atten- 
tion ;  most  people  concluded  that  there  must  be  something  in 
that  book  very  different  from  the  doctrines  of  the  clergy,  who 
were  so  eager  to  destroy  it;  and  all  the  arguments  of  sir 
Thomas  More,  and  others,  who  wrote  against  the  translation, 
could  not  remove  these  suspicions,  which  were  confirmed  by 
the  perusal  of  the  testaments.  The  demand  for  them  increased, 
although  the  bishop  preached  at  St.  Paul's  Cross,  declaring 
that  there  were  two  thousand  texts  wrong  translated,  and  though 
all  who  imported  these  testaments,  or  purchased  them,  were 
prosecuted  with  severity.  Among  others,  one  John  Raimund, 
a  Dutchman,  was  punished  for  "  causing  fifteen  hundred  to  be 
printed  at  Antwerp,  and  bringing  five  hundred  of  them  into 
England."  John  Tindal,  the  brother  of  the  translator,  also  was 
punished  for  "  sending  five  marks  to  his  brother,  and  receiving 
letters  from  him;"  and  condemned,  with  Thomas  Patmore, 
another  merchant  of  London,  to  do  penance,  by  riding  to  the 
standard  in  Cheapside,  with  their  faces  to  their  horses'  tails, 
having  the  testaments  hung  thickly  round  them,  fastened  to 
their  gowns ;  they  were  then  compelled  to  cast  the  books  into 
a  fire  kindled  on  purpose  to  consume  them. 

It  appears  that  several  persons  in  London  sold  these 
testaments ;  the  price  of  them  wholesale,  in  large  quantities, 
was  about  thirteen  pence  each ;  but  singly,  by  retail,  from  twenty- 
eight  to  thirty  pcr.ce  or  even  more ;  reckoning  the  difference  of 
the  value  of  money,  we  may  consider  these  suras  as  equal  to  ten 


8  Tindal. 

times  the  amount  in  our  days.  Notwithstanding  all  these  exer- 
tions of  the  prelates,  three  large  editions  were  sold  before  1530. 
We  may  here  remark,  that  although  this  translation  was  in 
some  respects  faulty,  as  always  must  be  the  case  with  a  first 
edition,  yet  the  number  of  errors  before  mentioned  is  an  absurd 
exaggeration,  even  including  mere  typographical  faults,  such  as 
broken  letters,  and  words  spelt  amiss ;  and  Dr.  Geddes  has  ob- 
served, that  "  although  it  is  far  from  a  perfect  translation,  yet 
few  first  translations  will  be  found  preferable  to  it.  It  is  asto- 
nishing how  little  obsolete  the  language  of  it  is,  even  at  this 
day ;  and  in  point  of  perspicuity  and  noble  simplicity,  propriety 
of  idiom,  and  purity  of  style,  no  English  version  has  yet  sur- 
passed it." 

The  following  extract  from  the  confession  of  John  Tyball, 
of  Bumsted  in  Essex,  made  before  bishop  Tonstal  on  April 
28th,  1528,  contains  some  interesting  information  relative  to 
the  circulation  of  Tindal's  testament : — 

"Furthermore  he  saith,  that  at  Michaelmas  last  past  was 
twelve  months,  this  respondent  and  Thomas  Hills  came  to 
London  to  friar  Barons,  then  l^eing  at  the  Friars  Augustines  in 
London,  to  buy  a  new  testament  in  English,  as  he  saith.  And 
they  found  the  said  friar  Barons  in  his  chamber,  where  there 
was  a  merchant  man  reading  a  book,  and  two  or  three  more 
present.  And  when  they  came  in,  the  friar  demanded  from 
whence  they  came,  and  they  said  from  Bumsted ;  and  they 
desired  friar  Barons,  that  they  might  be  acquainted  with  him, 
because  they  had  heard  that  he  was  a  good  man,  and  because 
they  would  have  his  counsel  in  the  new  testament,  which  they 
desired  to  have  of  him.  And  he  saith,  that  the  said  friar 
Barons  did  perceive  very  well  that  Thomas  Hills  and  this  re- 
spondent were  infected  with  opinions,  because  they  would  have 
the  new  testament.  And  then  further  they  showed  the  said 
friar,  that  one  sir  Richard  Fox,  curate  of  Bumsted,  by  their 
means  was  well  entered  in  their  learning ;  and  said  that  they 
thought  to  get  him  wholly  in  a  short  space ;  wherefore  they  de- 
sired the  said  friar  Barons  to  make  a  letter  to  him,  that  he 
would  continue  in  that  he  had  begun.  Which  friar  did  promise 
so  to  write  to  him  a  letter  at  afternoon,  and  to  get  them  a  new 
testament.  And  then,  after  that  communication,  they  showed 
the  friar  Barons  certain  old  books  that  they  had,  as  the  four 


Life.  9 

evangelists  and  certain  espistles  of  Peter  and  Paul  in  English  * 
Which  books  the  said  friar  did  little  regard,  and  made  a  twyt 
of  it,t  and  said,  '  A  point  for  them,  for  they  are  not  to  be  re- 
garded toward  the  new  printed  testament  in  English ;  for  it  is 
of  more  clean  English.'|  And  then  the  said  friar  Barons  de- 
livered to  them  the  said  new  testament  in  English,  for  which 
they  paid  three  shillings  and  two-pence,  and  desired  them  that 
they  w^ould  keep  it  close,  for  he  would  be  loth  it  should  be 
known.  And  after  the  delivering  of  the  said  new  testament  to 
them,  the  said  friar  Barons  did  liken  the  new  testament  in  Latin 
to  a  cymbal  tinkling  and  a  brass  sounding,  but  what  further  ex- 
position he  made  upon  it,  he  cannot  tell.  And  then  at  after- 
noon they  fetched  the  said  letter  from  the  said  friar,  which  he 
wrote  to  sir  Richard,  and  he  read  it  openly  before  them.  And 
so  they  departed  from  him ;  and  never  since  spake  with  him, 
or  wrote  to  him." 

Robert  Necton  confessed  that  he  had  bought  of  Mr.  Fish, 
dwelling  by  the  Whitefriars  in  London,  many  of  the  new  testa- 
ments in  English  of  the  great  volume,  at  sundry  times,  to  the 
number  of  twenty  or  thirty.  He  also  bought  of  Geoftery  Usher 
of  St.  Anthonies,  eighteen  new  testaments  of  the  small  volume, 
and  twenty-six  other  books.  A  Dutchman  then  in  the  Fleet 
prison,  also  would  have  sold  him  two  or  three  hundred  testa- 
ments, for  which  he  was  to  have  given  ninepence  each.  These 
probably  were  the  inferior  edition,  printed  by  the  booksellers  in 
Holland ;  the  larger  testaments  of  Tindal's  first  edition  he  sold 
for  about  three  shillings  and  fourpence  each.  These  confes- 
sions and  others  which  Strype  has  printed  in  the  appendix  to 
his  Memorials,  from  bishop  Tonstal's  own  register,  show  that 
these  books  were  widely  circulated ;  also  the  extent  to  which 
the  doctrines  of  the  gospel  were  diffused  among  the  lower 
classes,  and  the  high  price  at  which  they  purchased  the  word 
of  God.  These  farmers  and  labourers  willingly  paid  a  sum  of 
money  for  a  new  testament  in  English,  which,  when  the  differ- 
ence in  value  of  money  is  considered,  is  equal  to  two  or  three 
pounds  at  the  present  day. 

Sir  Thomas  More  published,  in  1529,  a  Dialogue,  in  which  he 


*  Probably  of  WicklifT's  translation ;  in  another  part  of  his  confession, 
Tyball  says,  he  burnt  them  on  hearing  the  curate  was  taken  up. 
t  Made  light  of  it. 
X  Better  expressed,  easier  to  be  understood. 


10  Tindal. 

strongly  advocated  the  doctrines  of  popery,  and  attacked  the 
writings  of  the  Reformers,  especially  the  English  testament;  to 
which  Tindal  replied,  ably  defending  his  translation  against  the 
imputations  cast  upon  it*  Meanwhile  Tindal  proceeded 
with  his  version  of  the  old  testament,  and  having  completed 
the  five  books  of  Moses,  he  embarked  for  Hamburgh,  designing 
to  print  that  portion  without  delay.  On  the  voyage  he  was 
shipwrecked,  and  lost  all  his  books  and  papers,  but  being  stead- 
fastly resolved  to  proceed  in  his  great  work,  he  again  proceeded 
to  that  city.  Coverdale  came  to  him,  they  resided  there  from 
Easter  till  December,  1529,  during  which  time  they  again 
translated  the  pentateuch ;  and  it  was  printed  in  the  following 
year,  apparently  at  different  presses. 

Tindal  then  returned  to  Antwerp,  where  he  continued  his  la- 
bours and  printed  a  revised  edition  of  his  testament  in  1534. 

*  In  his  preface  to  the  five  books  of  Moses,  Tindal  thus  notices  the 
cavils  of  his  adversaries  against  his  translation: — "When  I  had  trans- 
lated the  new  testament,  I  added  an  epistle  unto  the  latter  end,  in  which 
I  desired  them  that  were  learned  to  amend  if  ought  were  found  amiss. 
But  our  malicious  and  wily  hypocrites,  who  are  so  stubborn,  and  hard 
hearted  in  their  wicked  abominations,  that  it  is  not  possible  for  them  to 
amend  any  thing  at  all,  (as  we  see  by  daily  experience,  when  both  their 
lyings  and  doings  are  rebuked  with  the  truth,)  say,  some  of  them,  that  it  is 
impossible  to  translate  the  scripture  into  English  \  some,  that  it  is  not  lawfiil 
for  the  lay  people  to  have  it  in  their  mother  tongue ;  some,  that  it  would 
make  them  all  heretics ;  as  it  would  no  doubt  from  many  things  which 
they  of  long  time  have  falsely  taught ;  and  that  is  the  whole  cause  where- 
fore they  forbid  it,  though  they  pretend  other  cloaks.  And  some,  or 
rather  every  one,  say  that  it  would  make  them  rise  against  the  king, 
whom  they  themselves  (unto  their  damnation  is  it)  never  yet  obeyed. 
And  lest  the  temporal  rulers  should  see  their  falsehood,  if  the  scripture 
came  to  light,  causes  them  so  to  lie. 

"  And  as  for  my  translation,  in  which  they  affirm  unto  the  lay  people, 
as  I  have  heard  say,  to  be  I  know  not  how  many  thousand  heresies,  so 
that  it  cannot  be  mended  or  corrected,  they  have  yet  taken  such  great 
pains  to  examine  it,  and  to  compare  it  unto  what  they  would  fain  have  it, 
and  to  their  own  imaginations  and  juggling  terms,  and  to  have  somewhat 
to  rail  at ;  and,  under  that  cloak,  to  blaspheme  the  truth,  that  they  might 
with  as  little  labour,  as  I  suppose,  have  translated  the  most  part  of  the 
bible.  For  they  which  in  times  past  were  wont  to  look  on  no  more 
scripture  than  they  found  in  their  Duns,  or  such  like  devilish  doctrine, 
have  yet  now  so  narrowly  looked  on  my  translation,  that  there  is  not  so 
much  as  one  i  therein,  if  it  lack  a  titff  e  over  its  head,  but  they  have  noted 
it,  and  number  it  unto  the  ignorant  people  for  a  heresy.  Finally,  in  this 
they  are  all  agreed — to  drive  you  fi-om  the  knowledge  of  the  scripture, 
and  that  you  shall  not  have  the  text  thereof  in  the  mother  tongue ;  and 
to  keep  the  world  still  in  darkness,  to  the  intent  they  might  sit  in  the 
consciences  of  the  people,  through  vain  superstition  and  false  doctrine ; 
to  satisfy  their  filthy  lusts,  their  proud  ambition,  and  unsatiable  covetous- 
ness ;  and  to  exalt  their  own  honour  above  king  and  emperor,  yea,  and 
above  God  himself." 


Life.  11 

During  this  period,  the  anger  of  the  papists  against  him  in- 
creased more  and  more  ;  his  books  were  prohibited  by  the  king's 
proclamation  but  were  anxiously  sought  after  by  the  people. 
Many  persons  ventured  their  lives  by  bringing  them  into  Eng- 
land ;  among  them  Richard  Bayfield,  who  was  burned  in  1531. 
The  Romish  prelates  and  sir  Thomas  More  were  very  particu- 
lar in  their  inquiries  respecting  Tindal's  proceedings,  manner 
of  life,  (fcc,  and  at  length  the  plans  of  his  adversaries  were  ma- 
tured. In  1534,  they  sent  to  Antwerp  a  Romanist,  named 
Henry  Philips,  who,  having  an  introduction  to  the  merchants 
there,  formed  an  acquaintance  with  Tindal.  This  popish  emis- 
sary made  himself  so  acceptable  to  his  unsuspecting  victim,  that 
Tindal  procured  him  a  lodging  in  the  house  where  he  himself 
resided,  and  communicated  his  views  and  proceedings  to  his 
treacherous  countryman.  After  some  time.  Philips  proceeded 
to  Brussels,  and  obtained  authority  from  the  officers  of  the 
emperor  Charles  V.  to  seize  Tindal  as  a  heretic.  He  then 
returned  to  Antwerp,  and  watching  an  opportunity  v/hen 
Poyntz,  the  person  with  whom  Tindal  lodged,  was  from  home, 
he  went  to  the  house,  and  desired  the  hostess  to  provide  dinner 
for  himself  and  Tindal ;  from  whom  he  borrowed  some  money. 
The  latter  declined  this  proposal,  as  he  was  engaged  to  dine 
elsewhere,  but  asked  Philips  to  accompany  him.  The  invitation 
being  accepted,  at  the  appointed  time  they  went  forth  together, 
and  having  to  pass  through  a  long  narrow  entry  into  the  street. 
Philips,  with  pretended  courtesy,  insisted  upon  his  companion 
going  first.  When  they  came  to  the  doorway,  two  officers  were 
waiting,  to  whom  Philips  pointed  out  their  prisoner.  They 
seized  Tindal,  and  carried  him  to  the  emperor's  procurator,  who 
caused  search  to  be  made  for  his  writings,  and  sent  him  to  the 
castle  of  Filford,  (or  Vilvorde,)  where  he  remained  until  they 
put  him  to  death. 

Considerable  interest  was  made  for  Tindal  by  the  protestants 
in  England,  but  without  success;  he  was  condemned  as  an 
offender  against  the  imperial  decree,  passed  in  the  Diet  of 
Augsburg,  and  after  an  imprisonment  of  a  year  and  a  half,  during 
which  interval  the  Romish  doctors  had  many  disputations  with 
him,  he  was  carried  to  the  place  of  execution  in  1536.  Tindal 
was  strangled,  and  his  body  afterwards  burned,  his  last  words 
were,  "  O  Lord,  open  the  king  of  England's  eyes." 

Such  was  the  power  of  his  doctrine,  and  the  spirit  of  his  life, 


12  Tindal. 

that  during  the  time  of  his  imprisonment,  it  is  said,  he  became 
the  means  of  converting  his  keeper,  his  daughter,  and  others 
of  the  household.  Also  the  rest  who  were  in  the  castle  reported 
of  him,  that  if  he  were  not  a  good  Christian  man,  they  knew 
not  whom  to  trust.  Even  the  emperor's  procurator  left  this 
testimony  of  him,  that  he  was  a  learned,  a  good,  and  a  godly  man. 

The  writings  of  Tindal  are  numerous ;  in  addition  to  the 
new  testament  and  the  pentateuch,  he  translated  the  other 
books  of  the  old  testament  to  the  end  of  Nehemiah,  which 
were  printed  as  a  part  of  the  first  complete  English  bible,  pub- 
lished in  1535,  by  Coverdale.  The  psalms  and  the  prophet 
Jonah  were  printed  separately  in  his  lifetime.*  His  other 
works,  and  the  prologues  prefixed  to  the  books  of  scripture, 
were  collected  by  Fox,  and  printed  by  Day  in  one  volume,  with 
the  writings  of  Frith  and  Barnes.  In  addition  to  the  pieces 
contained  in  the  present  work,  Tindal  wrote  an  answer  to  sir 
Thomas  More's  Dialogue — The  Practice  of  Prelates,  which 
contains  a  very  severe  exposure  of  the  corruptions  of  popery — 
A  Commentary  upon  the  Epistles  of  St.  John,  which  also  enters 
fully  into  the  errors  of  the  church  of  Rome — and,  A  Treatise 
upon  Signs  and  Sacraments.  Some  other  small  pieces  have 
been  ascribed  to  him. 

Tindal  also  translated  some  writings  of  the  German  re- 
formers, and  published  the  Prayer  and  Complaint  of  the  Plough- 
man; also,  the  Examinations  of  lord  Cobham  and  William 
Thorp. 

One  of  his  principal  works  is,  "  The  Obedience  of  a  Christian 
Man,  and  how  Christian  Rulers  ought  to  govern ;"  part  of  the 
preface  and  the  summary  with  which  it  concludes,  are  given  in 
the  present  volume.  Respecting  this  tract,  an  anecdote  has 
been  preserved  too  interesting  to  be  omitted. 

Ann  Boleyn,  before  she  was  queen,  lent  to  Mrs.  Gainsford, 
one  of  her  female  attendants,  a  tract  written  by  Tindal,  called, 
"  The  Obedience  of  a  Christian  Man."  One  day  as  she  was 
readhig  it,  a  young  gentleman  named  Zouch,  also  in  the  service 

*  As  a  translator  of  the  scriptures,  Tindal  laboured  with  the  most  scru- 
pulous accuracy ;  he  says,  "  I  call  God  to  record  against  the  day  we  shall 
appear  before  our  Lord  Jesus,  to  give  a  reckoning  of  our  doings,  that  I 
never  altered  one  syllable  of  God's  word  against  my  conscience,  nor 
would  do  this  day,  if  all  that  is  in  earth,  whether  it  be  honour,  pleasure, 
or  riches,  might  be  given  me."  See  his  letter  to  Frith.  The  reader  has 
already  had  other  particulars  respecting  his  version. 


Life.  13 

of  lady  Ann,  snatched  the  book  away  in  sport,  and  refused 
to  restore  it.  He  was,  however,  induced  to  peruse  the  tract ; 
and  his  heart  was  so  aflfected  by  its  contents,  that  'he  was 
never  well  but  when  he  was  reading  that  book.'  Cardinal 
Wolsey  had  directed  all  the  ecclesiastics  about  the  court,  to  take 
especial  care  to  prevent  the  writings  of  the  reformers  from 
being-  circulated  there,  lest  they  should  come  into  the  hands  of 
the  king ;  but  this  very  caution  proved  the  means  of  bringing 
to  pass  what  he  most  feared !  Dr.  Sampson,  the  dean  of  the 
royal  chapel,  saw  this  book  one  day  in  the  young  man's  hand, 
who  was  reading  it  in  the  chapel ;  most  probably  being  weary 
of  attendance  upon  the  mass,  the  processions,  and  other  mum- 
meries. The  dean  called  Zouch,  and  took  the  book  from  him, 
and  gave  it  to  the  cardinal.  Some  days  after,  Lady  Ann  asked 
her  attendant  for  the  book,  who,  '  on  her  knees,  told  all  the 
circumstances,'  doubtless  being  fearful  ^est  her  mistress,  as 
well  as  herself,  should  come  into  trouble  from  this  carelessness. 
Lady  Ann  instantly  went  to  the  king,  and  '  upon  her  knees'  en- 
treated his  help,  that  the  book  might  be  restored.  Henry  in- 
terfered, and  at  his  command  the  book  was  given  up  to  lady 
Ann,  who  brought  it  to  him,  requesting  he  would  read  it.  The 
king  did  so,  and  was  much  pleased  with  the  contents,  saying, 
"  This  book  is  for  me  and  all  kings  to  read." 

To  the  preceding  account  of  Tindal,  may  be  added  the  con- 
cluding paragraph  of  his  life,  prefixed  by  Fox  to  the  collected 
edition  of  his  works. 

"  And  here  to  end  and  conclude  this  history  with  a  few  notes, 
touching  his  private  behaviour  in  diet,  study,  and  especially  his 
charitable  zeal,  and  tender  relieving  of  the  poor.  First  he  was 
a  man  very  frugal  and  spare  of  body,  a  great  student  and  ear- 
nest labourer  in  settmg  forth  the  scriptures  of  God.  He  reserved 
or  hallowed  to  himself  two  days  in  the  week,  which  he  named 
his  days  of  pastime,  and  those  days  were  Saturday  and  Monday. 
On  the  Monday  he  visited  all  such  poor  men  and  women  as 
had  fled  out  of  England  to  Antwerp  by  reason  of  persecution, 
and  those  who  well  understood  good  exercises  and  qualities,  he 
very  liberally  comforted  and  relieved ;  and  in  like  manner  pro- 
vided for  sick  and  diseased  persons.  On  the  Saturday  he 
walked  round  the  town  of  Antwerp,  seeking  out  every  corner 
and  hole  where  he  suspected  any  poor  person  dwelt,  and  where 
he  found  any  well  occupied  and  yet  overburdened  with  children, 

TINDAL.  2 


14  Tindal. 

or  else  aged  or  weak,  those  also  he  plentifully  relieved.  And 
thus  he  spent  his  two  days  of  pastime  as  he  called  them.  And 
truly  his  alms  were  very  large  and  great ;  and  so  they  might 
well  be,  for  his  exhibition  that  he  had  yearly  from  the  English 
merchants  was  considerable,  and  for  the  most  part  he  bestowed 
it  upon  the  poor  as  before  is  said.  The  rest  of  the  days  of  the 
week  he  gave  himself  wholly  to  his  books,  wherein  he  laboured 
most  diligently.  When  the  Sunday  came,  then  went  he  to  some 
one  merchant's  chamber,  or  other,  whither  came  many  other 
merchants,  and  unto  them  would  he  read  some  part  of  scrip- 
ture, either  out  of  the  old  testament  or  out  of  the  new,  which 
proceeded  so  fruitfully,  sweetly,  and  gently  from  him,  much  like 
to  the  writing  of  St.  John  the  evangelist,  that  it  was  a  heavenly 
comfort  and  joy  to  the  audience  to  hear  him  read  the  scriptures ; 
and  likewise  after  dinner  he  spent  an  hour  in  the  same  manner. 
He  was  a  man  without  any  spot,  or  blemish  of  rancour,  or 
malice,  full  of  mercy  and  compassion,  so  that  no  man  living 
was  able  to  reprove  him  of  any  kind  of  sin  or  crime,  although 
his  righteousness  and  justification  depended  not  thereupon  be- 
fore God,  but  only  upon  the  blood  of  Christ,  and  his  faith 
upon  the  same ;  in  the  which  faith  he  died  with  constancy  at 
Filford,  and  now  resteth  with  the  glorious  company  of  Christ's 
martyrs  blessedly  in  the  Lord,  who  be  blessed  in  all  his  saints. 
Amen. 

"  And  thus  much  of  the  life  and  story  of  the  true  servant 

and  martyr  of  God,  William  Tindal,  who  for 

his  notable  pains  and  travail,  may 

well  be  called  the  apostle  of 

England  in  this  our 

latter  age." 


THE  PARABLE 


THE    WICKED    MAMMON 


Published  in  the  year  1527,  the  8th  of  May. 


"  There  was  a  certain  rich  man  which  had  a  steward,  that  was 
accused  unto  him  that  he  had  wasted  his  goods;  and  he  called 
him,  and  said  unto  him,  how  is  it  that  I  hear  this  of  thee  ? 
Give  account  of  thy  stewardship,  for  thou  mayest  he  no  longer 
my  steward.  The  steward  said  within  himself.  What  shall  I 
do,  for  my  master  will  take  away  from  me  my  stewardship  ? 
/  cannot  dig,  and  to  beg  I  am  ashamed.  I  wot  what  to  do, 
that  when  I  am  put  out  of  my  stewardship,  they  may  receive 
me  into  their  houses.  Then  called  he  all  his  master'' s  debtors, 
and  said  unto  the  first.  How  much  owest  thou  unto  my  master  ? 
And  he  said,  An  hundred  tuns  of  oil.  And  he  said  to  him, 
Take  thy  bill,  and  sit  down  quickly,  and  write  fifty.  Then 
said  he  to  another,  What  owest  thou  1  And  he  said.  An  hun- 
dred quarters  of  wheat.  He  said  to  him.  Take  thy  bill,  and 
write  fourscore.  And  the  lord  commended  the  unjust  steward, 
because  he  had  done  wisely.  For  the  children  of  this  loorld 
are  in  their  kind  wiser  than  the  children  of  light.  And  I 
say  also  unto  you.  Make  you  friends  of  the  wicked  mammon, 
that  when  ye  shall  have  need,  they  may  receive  you  into 
everlasting  habitations''' — Luke  xvith  chapter. 

Forasmuch  as  with  this,  and  divers  such  other  texts, 
many  have  enforced  to  draw  the  people  from  the  true  faith, 
and  from  putting  their  trust  in  the  truth  of  God's  pro- 
mises, and  in  the  merits  and  deserving  of  his  Christ  our 
Lord ;  and  have  also  brought  it  to  pass, — for  many  false 
prophets  shall  arise  and  deceive  many,  and  much  wicked- 
ness must  also  be,  saith  Christ;  (Matt,  xxiv.)  and  Paul 
saith,  (2  Tim.  iii.)  Evil  men  and  deceivers  shall  prevail 
in  evil,  while  they  deceive,  and  are  deceived  themselves; — 
and  have  taught  them  to  put  their  trust  in  their  own  merits ; 
and  brought  them  to  believe  that  they  shall  be  justified  in 
the  sight  of  God  by  the  goodness  of  their  own  works,  and 
have  corrupted  the  pure  word  of  God,  to  confirm  their  Aris- 

15 


16  TindaL 

totle*  withal.  For  though  the  philosophers,  and  worldly 
wise  men,  were  enemies  above  all  enemies  to  the  gospel  of 
God ;  and  though  the  worldly  wisdom  cannot  comprehend 
the  wisdom  of  God,  as  thou  mayest  see  1  Cor.  i.  and  ii. ; 
and  though  worldly  righteousness  cannot  be  obedient  unto 
the  righteousness  of  God,  (Rom.  x.)  yet  whatsoever  they 
read  in  Aristotle,  that  must  be  first  true.  And  to  maintain 
that,  they  rend  and  tear  the  Scriptures  with  their  distinc- 
tions, and  expound  them  violently,  contrary  to  the  meaning 
of  the  text,  and  to  the  circumstances  that  go  before  and 
after,  and  to  a  thousand  clear  and  evident  texts.  Where- 
fore I  have  taken  in  hand  to  expound  this  gospel,  and  cer- 
tain other  places  of  the  New  Testament;  and,  as  far  forth 
as  God  shall  lend  me  grace,  to  bring  the  Scripture  unto  the 
right  sense,  and  to  dig  again  the  wells  of  Abraham,  and  to 
purge  and  cleanse  them  of  the  earth  of  worldly  wisdom 
wherewith  these  Philistines  have  stopped  them.  Which 
grace,  grant  me,  God,  for  the  love  that  he  hath  unto  his 
Son,  Jesus  our  Lord,  unto  the  glory  of  his  name.    Amen. 

Faith  only  justijleth. 

That  faith  only,  before  all  works  and  without  all  merits 
but  Christ's  only,  justifies  and  sets  us  at  peace  with  God, 
is  proved  by  Paul  in  the  first  chapter  to  the  Romans.  I 
am  not  ashamed,  saith  he,  of  the  gospel,  that  is  to  say,  of 
the  glad  tidings  and  promises  which  God  hath  made,  and 
sworn  to  us  in  Christ.  For  it,  that  is  to  say  the  gospel,  is 
the  power  of  God  unto  salvation  to  all  that  believe.  And 
it  follows  in  the  aforesaid  chapter,  that  the  just  or  righ- 
teous must  live  by  faith. 

For  in  the  faith  which  we  have  in  Christ,  and  in  God's 
promises,  we  find  mercy,  life,  favour,  and  peace.  In  the 
law  we  find  death,  damnation,  and  wrath;  moreover,  the 
curse  and  vengeance  of  God  upon  us.  And  it  (that  is  to 
say  the  law)  is  called  by  Paul  (2  Cor.  iii.)  the  ministra- 
tion of  death  and  damnation.  In  the  law  we  are  proved 
to  be  the  enemies  of  God,  and  that  we  hate  him.  For 
how  can  we  be  at  peace  with  God  and  love  him,  seeing 
we  are  conceived  and  born  under  the  power  of  the  devil, 
and  are  his  possession  and  kingdom,  his  captives  and 
bondmen,  and  led  at  his  will,  and  he  holdeth  our  hearts, 

*  The  doctrines  of  the  Romish  scholastic  divines,  which  were 
founded  upon  the  writings  of  Aristotle. 


The  Parable  of  the  Wicked  Mammon.  17 

so  that  it  is  impossible  for  us  to  consent  to  the  will  of  God, 
much  more  is  it  impossible  for  a  man  to  fulfil  the  law  of 
his  own  strength  and  power,  seeing  that  we  are  by  birth 
and  of  nature,  the  heirs  of  eternal  damnation.  As  saith 
Paul,  (Eph.  ii.)  We  are  by  nature  the  children  of  wrath, 
which  the  law  doth  utter  only,  and  helps  us  not,  yea,  it 
requires  impossible  things  of  us.  The  law  when  it  com- 
mands that  thou  shalt  not  lust,  gives  thee  not  power  so  to 
do,  but  condemns  thee,  because  thou  canst  not  so  do. 

If  thou  wilt  therefore  be  at  peace  with  God,  and  love 
him,  thou  must  turn  to  the  promises  of  God,  and  to  the 
gospel,  which  is  called  of  Paul  in  the  place  before  re- 
hearsed to  the  Corinthians — the  ministration  of  righteous- 
ness, and  of  the  Spirit.  For  faith  brings  pardon,  and 
forgiveness  freely  purchased  by  Christ's  blood,  and  brings 
also  the  Spirit;  the  Spirit  looses  the  bonds  of  the  devil, 
and  sets  us  at  liberty.  For  where  the  Spirit  of  the  Lord 
is,  there  is  liberty,  saith  Paul  in  the  same  place  to  the 
Corinthians;  that  is  to  say,  there  the  heart  is  free,  and  has 
power  to  love  the  will  of  God,  and  there  the  heart  mourns 
that  it  cannot  love  enough.  Now  is  that  consent  of  the 
heart  unto  the  law  of  God  eternal  life,  yea,  though  there 
be  no  power  as  yet  in  the  members  to  fulfil  it.  Let  every 
man  therefore,  according  to  Paul's  counsel,  in  the  sixth 
chapter  to  the  Ephesians,  arm  himself  with  the  armour  of 
God;  that  is  to  understand,  with  God's  promises.  And 
above  all  things,  saith  he,  take  unto  you  the  shield  of  faith, 
wherewith  ye  may  be  able  to  quench  all  the  fiery  darts  of 
the  wicked,  that  ye  may  be  able  to  resist  in  the  evil  day  of 
temptation,  and  especially  at  the  hour  of  death. 

See  therefore  that  thou  have  God's  promises  in  thine 
heart,  and  that  thou  believe  them  without  wavering;  and 
when  temptation  arises,  and  the  devil  brings  the  law  and 
thy  deeds  against  thee,  answer  him  with  the  promises; 
and  turn  to  God,  and  confess  thyself  to  him,  and  say.  It  is 
even  so,  or  else  how  could  he  be  merciful ;  but  remember 
that  he  is  the  God  of  mercy  and  of  truth,  and  cannot  but 
fulfil  his  promises.  Also  remember,  that  his  Son's  blood 
is  stronger  than  all  the  sins  and  wickedness  of  the  whole 
world,  and  therewith  quiet  thyself,  and  thereunto  commit 
thyself,  and  bless  thyself  in  all  temptation,  especially  at  the 
hour  of  death,  with  that  holy  candle.*  Or  else  perishest 
thou,  though  thou  hast  a  thousand  holy  candles  about  thee, 
*  Faith  in  Christ. 
2* 


18  Tindal 

a  hundred  tuns  of  holy  water,  a  ship  full  of  pardons,  a 
cloth-sack  full  of  friar's  coats,*  and  all  the  ceremonies  in 
the  world,  and  all  the  good  works,  deservings,  and  merits 
of  all  the  men  in  the  world,  be  they,  or  were  they,  ever  so 
holy.  God's  word  alone  lasteth  for  ever,  and  that  which  he 
hath  sworn  doth  abide,  when  all  other  things  perish.  So 
long  as  thou  findest  any  consent  in  thine  heart  unto  the 
law  of  God,  that  it  is  righteous  and  good,  and  also  dis- 
pleasure that  thou  canst  not  fulfil  it,  despair  not,  neither 
doubt  but  that  God's  Spirit  is  in  thee,  and  that  thou  art 
chosen  for  Christ's  sake  to  the  inheritance  of  eternal  life. 

And  again  (Rom.  iii.).  We  suppose  that  a  man  is  jus- 
tified through  faith,  without  the  deeds  of  the  law.  And 
likewise  (Rom.  iv.)  we  say,  That  faith  was  reckoned  to 
Abraham  for  righteousness.  Also  (Rom.  v.),  Seeing  that 
we  are  justified  through  faith,  we  are  at  peace  with  God. 
Also  (Rom.  X.),  With  the  heart  doth  a  man  believe  to  be 
made  righteous.  Also  (Gal.  iii.).  Received  ye  the  Spirit 
by  the  deeds  of  the  law,  or  by  hearing  of  the  faith  ?  Doth 
he  which  ministereth  the  Spirit  unto  you,  and  worketh 
miracles  among  you,  do  it  of  the  deeds  of  the  law,  or  by 
hearing  of  faith?  Even  as  Abraham  believed  God,  and 
it  was  reckoned  to  him  for  righteousness.  Understand 
therefore,  saith  he,  that  the  children  of  faith  are  the  chil- 
dren of  Abraham.  For  the  Scripture  saw  before  that  God 
would  justify  the  heathen  or  gentiles  by  faith,  and  showed 
before  glad  tidings  unto  Abraham,  In  thy  seed  shall  all 
nations  be  blessed.  Wherefore  they  which  are  of  faith  are 
blessed,  that  is  to  say,  made  righteous  with  righteous  Abra- 
ham. For  as  many  as  are  of  the  deeds  of  the  law,  are 
under  curse.  For  it  is  written,  saith  he.  Cursed  is  every 
man  that  continueth  not  in  all  things  which  are  written  in 
the  book  of  the  law,  to  fulfil  them. 

Also  (Gal.  ii.),  where  he  resisted  Peter  to  the  face,  the 
apostle  says,  We  which  are  Jews  by  nation,  and  not  sin- 
ners of  the  Gentiles,  know  that  a  man  is  not  justified  by 
the  deeds  of  the  law,  but  by  the  faith  of  Jesus  Christ,  and 
have  therefore  believed  on  Jesus  Christ,  that  we  might  be 
justified  by  the  faith  of  Christ,  and  not  by  the  deeds  of  the 
law,  for  by  the  deeds  of  the  law  shall  no  flesh  be  justified. 
Also,  in  the  same  place,  he  saith,  Touching  that  I  now  live, 
I  live  in  the  faith  of  the  Son  of  God,  who  loved  me,  and 
gave  himself  for  me ;  I  despise  not  the  grace  of  God,  for 

*  The  Romanists  held  that  the  soul  was  benefited  by  applying 
these  and  other  superstitious  articles  to  the  body  at  tlie  hour  of  death. 


The  Parable  of  the  Wicked  Mammon.  19 

if  righteousness  come  by  the  law,  then  Christ  is  dead  in 
vain.  And  of  such  like  examples  are  all  the  epistles  of 
Paul  full.  Mark  how  Paul  labours  with  himself  to  express 
the  exceeding  mysteries  of  faith,  in  the  epistle  to  the  Ephe- 
sians,  and  in  the  epistle  to  the  Colossians.  Of  these  and 
many  such  like  texts,  are  we  sure  that  the  forgiveness  of 
sins  and  justifying,  are  appropriate  unto  faith  only,  without 
the  adding  to  of  works. 

Take  also  the  similitude  that  Christ  made  (Matt,  vii.), 
A  good  tree  bringeth  forth  good  fruit,  and  a  bad  tree 
bringeth  forth  bad  fruit.  There  seest  thou  that  the  fruit 
makes  not  the  tree  good,  but  the  tree  the  fruit;  and  that 
the  tree  must  be  good,  or  be  made  good,  before  it  can 
bring  forth  good  fruit.  As  Christ  also  saith,  (Matt,  xii.), 
Either  make  the  tree  good  and  his  fruit  good  also,  either 
make  the  tree  bad  and  his  fruit  bad  also.  How  can  ye 
speak  well  while  j^e  yourselves  are  evil?  So  likewise  is 
this  true,  and  nothing  more  true — that  a  man  before  all 
good  works  must  first  be  good,  and  that  it  is  impossible 
that  works  should  make  him  good,  if  he  were  not  good 
before  he  did  good  works.  For  this  is  Christ's  principle, 
and,  as  we  say,  a  general  rule.  How  can  ye  speak  well, 
while  ye  are  evil?  so  likewise  how  can  ye  do  good,  while 
ye  are  evil? 

This  is  therefore  a  plain,  and  a  sure  conclusion  not  to 
be  doubted  of,  that  there  must  be  first  in  the  heart  of  a 
man  before  he  do  any  good  works,  a  greater  and  a  more 
precious  thing  than  all  the  good  works  in  the  world,  to  re- 
concile him  to  God,  to  bring  the  love  and  favour  of  God  to 
him,  to  make  him  love  God  again,  to  make  him  righteous 
and  good  in  the  sight  of  God,  to  do  away  his  sin,  to  deliver 
him  and  loose  him  out  of  that  captivity  wherein  he  was 
conceived  and  born,  in  which  he  could  neither  love  God, 
nor  the  will  of  God.  Or  else  how  can  he  work  any  good 
work  that  should  please  God,  if  there  were  not  some  su- 
pernatural goodness  in  him,  given  of  God  freely,  whereof 
that  good  work  must  spring?  even  as  a  sick  man  must  first 
be  healed  or  made  whole,  ere  he  can  do  the  deeds  of  a 
whole  man;  and  as  the  blind  man  must  first  have  sight 
given  him,  ere  he  can  see;  and  he  that  hath  his  feet  in 
fetters,  gyves,  or  stocks,  must  first  be  loosed,  ere  he  can 
go,  walk,  or  run ;  and  even  as  those  whom  thou  readest  of 
in  the  gospel,  who  were  possessed  of  the  devils,  could  not 
laud  God  till  the  devils  were  cast  out. 


20  Tindal, 

That  precious  thing  which  must  be  in  the  heart,  before 
a  man  can  work  any  good  work,  is  the  word  of  God, 
which  in  the  gospel  preaches,  proffers,  and  brings  unto  all 
that  repent  and  believe,  the  favour  of  God  in  Christ.  Who- 
soever hears  the  word  and  believes  it,  the  same  is  thereby- 
righteous,  and  thereby  is  given  him  the  Spirit  of  God, 
which  leads  him  unto  all  that  is  the  will  of  God;  and  he  is 
loosed  from  the  captivity  and  bondage  of  the  devil,  and  his 
heart  is  free  to  love  God,  and  desires  to  do  the  will  of  God. 
Therefore  it  is  called  the  word  of  life,  the  word  of  grace, 
the  word  of  health,  the  word  of  redemption,  the  word  of 
forgiveness,  and  the  word  of  peace;  he  that  hears  it  not,  or 
believes  it  not,  can  by  no  means  be  made  righteous  before 
God.  This  Peter  confirms  in  the  fifteenth  of  the  Acts, 
saying  that  God  through  faith  purifies  the  hearts.  For  of 
what  nature  soever  the  word  of  God  is,  of  the  same  na- 
ture must  the  hearts  be  which  believe  thereon,  and  cleave 
thereunto.  Now  is  the  word  living,  pure,  righteous,  and 
true,  and  even  so  it  makes  the  hearts  of  them  that  believe 
thereon. 

If  it  be  said  that  Paul,  when  he  saith  in  the  third  to  the 
Romans,  No  flesh  shall  be,  or  can  be  justified  by  the  deeds 
of  the  law,  means  it  of  the  ceremonies  or  sacrifices,  it  is  an 
untrue  saying.  For  it  follows  immediately, — By  the  law 
cometh  the  knowledge  of  sin.  Now  the  ceremonies  do  not 
utter  sin,  but  the  law  of  commandments.  In  the  fourth 
chapter  he  saith,  The  law  causes  wrath,  which  cannot  be 
understood  of  the  ceremonies,  for  they  were  given  to  recon- 
cile the  people  to  God  again  after  they  had  sinned.  If,  as 
they  say,  the  ceremonies  which  were  given  to  purge  sin  and 
to  reconcile,  justify  not,  neither  bless  but  temporally  only, 
much  more  the  law  of  commandments  justifieth  not.  For 
that  which  proves  a  man  to  be  sick,  heals  him  not,  neither 
does  the  cause  of  wrath  bring  to  favour,  neither  can  that 
which  condemneth  save  a  man.  When  the  mother  com- 
mands her  child  only  to  rock  the  cradle,  and  it  grudges, 
the  commandment  does  but  utter  the  poison  that  lay  hid, 
and  sets  him  to  contend  with  his  mother,  and  makes  him 
believe  she  loves  him  not. 

These  commandments  also.  Thou  shall  not  covet  thy 
neighbour's  house,  thou  shalt  not  lust,  desire,  or  wish  after 
thy  neighbour's  wife,  servant,  maid,  ox,  or  ass,  or  what- 
soever pertaineth  unto  thy  neighbour,  give  me  not  power 


The  Parable  of  the  Wicked  Mammon.  21 

so  to  do,  but  they  utter  the  poison  that  is  in  me,  and  con- 
demn me  because  I  cannot  so  do,  and  prove  that  God  is 
wroth  with  me,  seeing  that  his  will  and  mine  are  so  con- 
trary. Therefore  saith  Paul,  (Gal.  iii.,)  If  there  had  been 
given  such  a  law  that  could  have  given  life,  then  no  doubt 
righteousness  had  come  by  the  law,  but  the  Scripture  con- 
cludeth  all  under  sin,  that  the  promise  might  be  given  unto 
them  that  believe  through  the  faith  that  is  in  Jesus  Christ. 
The  promises,  when  they  are  believed,  are  they  that  jus- 
tify, for  they  bring  the  Spirit  which  looseth  the  heart,  gives 
a  desire  to  do  the  law,  and  certifies  us  of  the  good  will  of 
God  towards  us.  If  we  submit  ourselves  unto  God  and 
desire  him  to  heal  us,  he  will  do  it,  and  will  in  the  mean 
time,  because  of  the  consent  of  the  heart  unto  the  law, 
count  us  for  whole,  and  will  no  more  hate  us,  but  pity  us, 
cherish  us,  be  tender  hearted  to  us,  and  love  us  as  he  does 
Christ  himself.  Christ  is  our  Redeemer,  Saviour,  peace, 
atonement,  and  satisfaction,  and  has  made  amends  of 
satisfaction  toward  God  for  all  the  sin  which  they  that  re- 
pent, consenting  to  the  law  and  believing  the  promises,  do, 
have  done,  or  shall  do.  So  that  if  through  fragility  we 
fall  a  thousand  times,  yet  if  we  do  repent  again,  we  have 
always  mercy  laid  up  for  us  in  store  in  Jesus  Christ  our 
Lord. 

The  definition  of  true  Faith, 

What  shall  we  say  then  to  those  Scriptures  which  lay  so 
much  stress  upon  good  works?  As  we  read  (Matt,  xxv.,) 
I  was  an  hungred,  and  ye  gave  me  meat,  &c.  and  such  like. 
Which  all  sound  as  though  we  should  be  justified,  and  ac- 
cepted unto  the  favour  of  God  in  Christ  through  good 
works.  Thus  I  answer.  Many  there  are,  who  when  they 
hear  or  read  of  faith,  at  once  consent  thereunto,  and  have 
a  certain  imagination  or  opinion  of  faith,  as  when  a  man 
tells  a  story,  or  of  a  thing  done  in  a  strange  land,  that 
pertains  not  to  them  at  all;  which  yet  they  believe,  and 
tell  again  as  a  true  thing.  And  this  imagination  or  opinion 
they  call  faith.  They  think  no  further  than  that  faith  is 
a  thing  which  stands  in  their  own  power  to  have,  as  do 
other  natural  works  which  men  work ;  but  they  feel  no 
manner  of  working  of  the  Spirit ;  nor  the  terrible  sentence 
of  the  law,  the  fearful  judgments  of  God,  and  the  horrible 
damnation  and  captivity  under  Satan.  Therefore  as  soon 
as  they  have  this  opinion,  or  imagination  in  their  hearts, 


22  Tindal. 

that  says,  Verily  this  doctrine  seems  true,  I  believe  it  is 
even  so — then  they  think  that  the  right  faith  is  there.  But 
afterwards  when  they  feel  in  themselves,  and  also  see  in 
others,  that  there  is  no  alteration,  and  that  the  works  follow 
not,  but  that  they  are  altogether  even  as  before,  and  abide 
in  their  old  state;  then  think  they  that  faith  is  not  suffi- 
cient, but  that  it  must  be  some  greater  thing  than  faith  that 
should  justify  a  man. 

So  fall  they  away  from  faith  again,  and  cry,  saying, 
Faith  only,  justifies  not  a  man,  and  makes  him  acceptable 
to  God.  If  thou  ask  them,  Wherefore?  they  answer.  See 
how  many  there  are  that  believe,  and  yet  do  no  more  than 
they  did  before.  These  are  they  which  Jude  in  his  epistle 
called  dreamers,  which  deceive  themselves  with  their  own 
fantasies.  For  what  else  is  their  imagination  which  they 
call  faith,  than  a  dreaming  of  faith,  and  an  opinion  of  their 
own  imagination  wrought  without  the  grace  of  God?  These 
must  needs  be  worse  at  the  latter  end  than  at  the  begin- 
ning. These  are  the  old  vessels  that  rend  when  new 
wine  is  poured  into  them  (Matt,  ix.);  that  is,  they  hear 
God's  word,  but  hold  it  not,  and  therefore  wax  worse  than 
they  were  before.  But  the  right  faith  springs  not  of  man's 
fantasy,  neither  is  it  in  any  man's  power  to  obtain  it,  but 
is  altogether  the  pure  gift  of  God  poured  into  us  freely, 
without  any  manner  of  doing  of  us,  without  deserving  and 
merits,  yea  and  without  seeking  for  of  us.  And  it  is,  as 
saith  Paul  in  the  second  to  the  Ephesians,  even  God's 
gift  and  grace  purchased  through  Christ.  Therefore  it 
is  mighty  in  operation,  full  of  virtue,  and  ever  working, 
which  also  renews  a  man,  and  begets  him  afresh,  alters 
him,  changes  him,  and  turns  him  altogether  into  a  new 
nature  and  conversation,  so  that  a  man  feels  his  heart  alto- 
gether altered  and  changed,  and  far  otherwise  disposed 
than  before,  and  has  power  to  love  that  which  before  he 
could  not  but  hate,  and  delights  in  that  which  before  he  ab- 
horred, and  hates  that  which  before  he  could  not  but  love. 
And  it  sets  the  soul  at  liberty,  and  makes  her  free  to  follow 
the  will  of  God :  and  doth  to  the  soul  even  as  health  unto 
the  body.  After  that  a  man  is  pined  and  wasted  away  with 
a  long  soaking*  disease,  the  legs  cannot  bear  him,  he 
cannot  lift  up  his  hands  to  help  himself,  his  taste  is  cor- 
rupt, sugar  is  bitter  in  his  mouth,  his  stomach  abhorreth 
meat,  longing  after  slibbersauce  and  swash,t  at  which  a 
*  Exhausting.  t  Unwholesome  trash. 


The  Parable  of  the  Wicked  Mammon.  23 

healthy  stomach  is  ready  to  cast  his  gorge.  When  health 
comes,  it  changes  and  alters  him  wholly,  gives  him  strength 
in  all  his  members,  and  desire  to  do  of  his  own  accord  that 
which  before  he  could  not  do,  neither  could  suffer  that  any 
man  should  exhort  him  to  do;  and  he  now  has  desire  for 
wholesome  things,  and  his  members  are  free  and  at  liberty, 
and  have  power  to  do  of  their  own  accord  all  things,  which 
belong  to  a  whole  man  to  do,  which  before  they  had  no 
power  to  do,  but  were  in  captivity  and  bondage.  So  like- 
wise in  all  things  right  faith  does  to  the  soul. 

The  Spirit  of  God  accompanies  faith,  and  brings  with 
her  light,  wherewith  a  man  beholds  himself  in  the  law  of 
God,  and  sees  his  miserable  bondage  and  captivity,  and 
humbles  himself,  and  abhors  himself;  she  brings  God's 
promises  of  all  good  things  in  Christ.  God  works  with  his 
word,  and  in  his  word.  And  as  his  word  is  preached,  faith 
roots  herself  in  the  hearts  of  the  elect,  and  as  faith  enters, 
and  the  word  of  God  is  believed,  the  power  of  God  looses 
the  heart  from  the  captivity  and  bondage  under  sin,  and 
knits  and  couples  him  to  God,  and  to  the  will  of  God. 
Faith  alters  him,  changes  him  wholly,  fashions  and  forges 
him  anew,  gives  him  power  to  love,  and  to  do  that  which 
before  was  impossible  for  him  either  to  love  or  to  do,  and 
turns  him  unto  a  new  nature,  so  that  he  loves  that  which 
he  before  hated,  and  hates  that  which  he  before  loved; 
and  is  wholly  altered,  and  changed,  and  contrary  disposed ; 
and  is  knit  and  coupled  fast  to  God's  will,  and  naturally 
brings  forth  good  works,  that  is  to  say,  that  which  God 
commands  him  to  do,  and  not  things  of  his  own  imagina- 
tion. And  that  he  does  of  his  own  accord,  as  a  tree 
brings  forth  fruit  of  its  own  accord.  And  as  thou  needest 
not  to  bid  a  tree  to  bring  forth  fruit,  so  is  there  no  law  put 
unto  him  that  believes,  and  is  justified  through  faith,  as 
Paul  saith  in  the  first  epistle  to  Timothy,  the  first  chapter. 
Neither  is  it  needful,  for  the  law  of  God  is  written  and 
graved  in  his  heart,  and  his  pleasure  is  therein.  And  as 
without  commandment,  but  even  of  his  own  nature,  he 
eats,  drinks,  sees,  hears,  talks,  and  goes;  even  so  of  his 
own  nature,  without  co-action  or  compulsion  of  the  law, 
he  brings  forth  good  works.  And  as  a  healthy  man,  when 
he  is  athirst,  tarries  but  for  drink,  and  when  he  hungers 
abides  but  for  meat,  and  then  drinks  and  eats  naturally ; 
even  so  is  the  faithful  ever  athirst,  and  an  hungred  af- 
ter the  will  of  God,  and  tarries   but  for  occasion.     And 


24  Tindal. 

whensoever  an  occasion  is  given,  he  works  naturally  the 
will  of  God;  for  this  blessing  is  given  to  all  them  that 
trust  in  Christ's  blood,  that  they  thirst  and  hunger  to  do 
God's  will.  He  that  hath  not  this  faith,  is  but  an  unprofit- 
able babbler  of  faith  and  works,  and  knows  neither  what 
he  babbles,  nor  what  he  means,  nor  whereunto  his  words 
pertain.  For  he  feels  not  the  power  of  faith,  nor  the 
working  of  the  Spirit  in  his  heart,  but  interprets  the  Scrip- 
tures, which  speak  of  faith  and  works,  after  his  own  blind 
reason  and  foolish  fantasies,  and  not  of  any  feeling  that  he 
hath  in  his  heart — as  a  man  rehearses  a  tale  of  another 
man's  mouth,  and  knows  not  whether  it  be  so  or  not,  as 
he  says,  nor  has  any  experience  of  the  thing  itself.  Now 
the  Scripture  ascribes  both  faith  and  works,  not  to  us,  but 
to  God  only,  to  whom  only  they  belong,  and  to  whom  they 
are  appropriate,  whose  gift  they  are,  and  the  proper  work 
of  his  Spirit. 

Is  it  not  a  froward  and  perverse  blindness,  to  teach  how 
a  man  can  do  nothing  of  his  own  self,  and  yet  presumptu- 
ously take  upon  them  the  greatest  and  highest  work  of 
God,  even  to  make  faith  in  themselves,  of  their  own  power, 
and  of  their  own  false  imagination  and  thoughts?  There- 
fore, I  say,  we  must  despair  of  ourselves,  and  pray  God  as 
Christ's  apostles  did,  to  give  us  faith,  and  to  increase  our 
faith.  When  we  have  that,  we  need  nothing  more.  For 
faith  brings  the  Spirit  with  her,  and  he  not  only  teacheth 
us  all  things,  but  works  them  also  mightily  in  us,  and  car- 
ries us  through  adversity,  persecution,  death,  and  hell,  unto 
heaven  and  everlasting  life. 

The  difference  between  false  Faith  and  true  Faith. 

Mark  diligently,  therefore,  seeing  we  are  come  to  an- 
swer. The  Scripture  (because  of  such  dreams  and  feigned 
faith's  sake)  uses  such  manner  of  speaking  of  works,  not 
that  a  man  should  thereby  be  made  good  toward  God,  or 
justified ;  but  to  declare  unto  others,  and  to  take  of  others 
the  difference  between  false  feigned  faith,  and  right  faith. 
For  where  right  faith  is,  there  she  brings  forth  good 
works — if  there  follow  not  good  works,  it  is,  no  doubt,  but 
a  dream  and  an  opinion  of  feigned  faith. 

Wherefore  look,  as  the  fruit  makes  not  the  tree  good, 
but  declares  and  testifies  outwardly  that  the  tree  is  good, 
as  Christ  saith.  Every  tree  is  known  by  his  fruit ;  even  so 
shall  ye  know  the  right  faith  by  her  fruit. 


The  Parable  of  the  Wicked  Mammon.  25 

Take  for  an  example,  Mary  that  anointed  Christ's  feet, 
(Luke  vii.)  When  Simon,  who  had  Christ  in  his  house, 
condemned  her,  Christ  defended  her  and  justified  her,  say- 
ing, Simon,  I  have  a  certain  thing  to  say  unto  thee,  and  he 
said,  Master,  say  on.  There  was  a  certain  lender  which 
had  two  debtors,  the  one  owed  five  hundred  pence,  and 
the  other  fifty.  When  they  had  nothing  to  pay,  he  forgave 
both.  Which  of  them,  tell  me,  will  love  him  most?  Simon 
answered  and  said,  I  suppose  he  to  whom  he  forgave 
most.  And  he  said  to  him,  Thou  hast  truly  judged.  And 
he  turned  him  to  the  woman,  and  said  unto  Simon,  Seest 
thou  this  woman?  I  entered  into  thine  house,  and  thou 
gavest  me  no  water  to  my  feet;  but  she  hath  washed  my 
feet  with  tears,  and  wiped  them  with  the  hairs  of  her  head. 
Thou  gavest  me  no  kiss,  but  she,  since  the  time  I  came  in, 
hath  not  ceased  to  kiss  my  feet.  My  head  with  oil  thou 
hast  not  anointed.  And  she  hath  anointed  my  feet  with 
costly  and  precious  ointment.  Wherefore  I  say  unto  thee, 
Many  sins  are  forgiven  her,  for  she  loveth  much.  To 
whom  less  is  forgiven,  the  same  doth  love  less,  &c.  Hereby 
see  we  that  deeds  and  works  are  but  outward  signs  of  the 
inward  grace  of  the  bounteous  and  plenteous  mercy  of  God, 
freely  received  without  all  merits  of  deeds,  yea  and  before 
all  deeds.  Christ  teaches  to  know  the  inward  faith  and 
love,  by  the  outward  deeds.  Deeds  are  the  fruits  of  love, 
and  love  is  the  fruit  of  faith.  Love,  and  also  the  deeds,  are 
great  or  small,  according  to  the  proportion  of  faith.  Where 
faith  is  mighty  and  strong,  there  love  is  fervent,  and  deeds 
plenteous,  and  done  with  exceeding  meekness;  where  faith 
is  weak,  there  love  is  cold,  and  the  deeds  few,  and  seldom 
bear  flowers  and  blossoms  in  winter. 

Simon  believed,  and  had  faith,  yet  but  weakly,  and  ac- 
cording to  the  proportion  of  his  faith  loved  coldly,  and  had 
deeds  thereafter:  he  had  Christ  unto  a  simple  and  bare 
feast  only,  and  received  him  not  with  any  great  humanity. 
But  Mary  had  a  strong  faith,  and  therefore  burning  love, 
and  notable  deeds,  done  with  exceeding  profound  and 
deep  meekness.  On  the  one  side  she  saw  herself  clearly 
in  the  law,  both  in  what  danger  she  was,  and  her  cruel 
bondage  under  sin,  her  horrible  damnation,  and  also  the 
fearful  sentence  and  judgment  of  God  upon  sinners.  On 
the  other  side  she  heard  the  gospel  of  Christ  preached, 
and  in  the  promises  she  saw  with  eagles'  eyes  the  exceeding 

TINDAL.  3 


26  Tindal. 

abundant  mercy  of  God  that  passeth  all  utterance  of  speech, 
which  is  set  forth  in  Christ  for  all  meek  sinners  that  ac- 
knowledge their  sins ;  and  she  believed  the  word  of  God 
mightily,  and  glorified  God  for  his  mercy  and  truth.  And 
being  overcome  and  overwhelmed  with  the  unspeakable, 
yea,  and  incomprehensible  abundant  riches  of  the  kindness 
of  God,  she  inflamed  and  burned  in  love;  yea,  was  so  swol- 
len in  love,  that  she  could  not  abide,  nor  hold,  but  must 
break  out;  and  was  so  filled  with  love  that  she  regarded 
nothing,  but  even  to  utter  the  fervent  and  burning  love  of 
her  heart  only;  she  had  no  respect  to  herself,  though  she 
was  so  great  and  notable  a  sinner;  neither  to  the  curious 
hypocrisy  of  the  Pharisees,  who  ever  disdain  weak  sinners ; 
neither  the  costliness  of  her  ointment ;  but  with  all  hum- 
bleness did  run  unto  his  feet;  washed  them  with  the  tears  of 
her  eyes,  and  wiped  them  with  the  hairs  of  her  head,  and 
anointed  them  with  her  precious  ointment;  yea,  and  would 
no  doubt  have  run  into  the  ground  under  his  feet,  to  have 
uttered  her  love  toward  him ;  yea  would  have  descended 
down  into  hell,  if  it  had  been  possible.  Even  as  Paul,  in 
the  ninth  chapter  of  his  epistle  to  the  Romans,  was  filled 
with  love,  and  overwhelmed  with  the  plenteousness  of  the 
infinite  mercy  of  God,  which  he  had  received  in  Christ  un- 
sought for,  and  wished  himself  banished  from  Christ  and 
condemned,  to  save  the  Jews,  if  it  might  have  been  so. 
For  as  a  man  feels  God  in  himself,  so  is  he  to  his  neigh- 
bour. 

Mark  another  thing  also.  We,  for  the  most  part,  be- 
cause of  our  grossness  in  all  our  knowledge,  proceed  from 
that  which  is  last  and  hindmost,  unto  that  which  is  first; 
beginning  at  the  latter  end,  disputing  and  making  our  ar- 
guments backward.  We  begin  at  the  effect,  and  work  and 
proceed  unto  the  natural  cause.  As  for  an  example:  we 
first  see  the  moon  dark,  and  then  search  the  cause,  and 
find  that  the  putting  of  the  earth  between  the  sun  and  the 
moon  is  the  natural  cause  of  the  darkness,  and  that  the 
earth  hinders  the  light.  Then  dispute  we  backward,  say- 
ing. The  moon  is  darkened,  therefore  is  the  earth  directly 
between  the  sun  and  the  moon.  Now  the  darkness  of  the 
moon  is  not  the  natural  cause  that  the  earth  is  between 
the  sun  and  the  moon,  but  the  effect  thereof,  and  the  de- 
clarative cause,  declaring  and  leading  us  unto  the  know- 
ledge, how  that  the  earth  is  directly  between  the  sun  and 
the  moon,  and  causes  the  darkness,  stopping  the  light  of 


The  Parable  of  the  Wicked  Mammon.  27 

the  sun  from  the  moon.  And  contrariwise,  the  earth  being 
directly  between  the  sun  and  the  moon  is  the  natural  cause 
of  the  darkness.  Likewise  a  man  has  a  son,  therefore  is  he 
a  lather,  and  yet  the  son  is  not  the  cause  of  the  father,  but 
contrariwise.  Notwithstanding,  the  son  is  the  declarative 
cause,  whereby  we  know  that  the  other  is  a  father.  After 
the  same  manner  here,  Many  sins  are  forgiven  her,  for  she 
loveth  much:  thou  mayest  not  understand  b)^  the  word 
"  for,"  that  love  is  the  natural  cause  of  the  forgiving  of 
sins,  but  declares  it  only ;  and  contrariwise,  the  forgiveness 
of  sins  is  the  natural  cause  of  love. 

The  works  declare  love.  And  love  declares  that  there 
is  some  benefit  and  kindness  showed,  or  else  there  would 
be  no  love.  Why  does  one  work  and  another  not?  or  one 
more  than  another?  because  that  one  loves  and  the  other 
not,  or  that  the  one  loves  more  than  the  other.  Why  loves 
one  and  another  not,  or  one  more  than  another?  because 
that  one  feels  the  exceeding  love  of  God  in  his  heart  and 
another  not,  or  that  one  feels  it  more  than  another.  Scrip- 
ture speaks  after  the  most  gross  manner.*  Be  diligent 
therefore  that  thou  be  not  deceived  with  curiousness,  for 
men  of  no  small  reputation  have  been  deceived  with  their 
own  sophistry. 

Hereby  now  seest  thou,  that  there  is  great  difference 
between  being  righteous  and  good  in  a  man's  self,  and  de- 
claring and  uttering  righteousness  and  goodness.  Faith 
only  makes  a  man  safe,  good,  righteous,  and  the  friend  of 
God;  yea,  and  the  son  and  the  heir  of  God,  and  of  all  his 
goodness,  and  possesses  us  with  the  Spirit  of  God.  The 
work  declares  the  faith  and  goodness.  Now  the  Scripture 
uses  the  common  manner  of  speaking,  and  the  very  same 
that  is  among  the  people.  As  when  a  father  saith  to  his 
child.  Go,  and  be  loving,  merciful,  and  good  to  such  or 
such  a  poor  man,  he  bids  him  not  therewith  to  be  made 
merciful,  kind,  and  good,  but  to  testify  and  declare  the 
goodness  that  is  in  him  already,  with  the  outward  deed, 
that  it  may  break  out  to  the  profit  of  others,  and  that  others 
may  feel  it  who  have  need  thereof 

After  the  same  manner  shalt  thou  interpret  the  Scriptures 

which  make  mention  of  works — that  God  thereby  wills  that 

we  show  forth  that  goodness  which  we  have  received  by 

faith,  and  let  it  break  forth  and  come  to  the  profit  of  others, 

*  The  manner  which  presents  itself  plainest  to  the  senses. 


28  Tindal. 

that  the  false  faith  may  be  known  and  weeded  out  by  the 
roots.  For  God  gives  no  man  his  grace  that  he  should 
let  it  lay  still  and  do  no  good  withal,  but  that  he  should 
increase  it  and  multiply  it  with  lending  it  to  others ;  and 
with  open  declaring  of  it  with  the  outward  works,  provoke 
and  draw  others  to  God.  As  Christ  saith  in  Matthew  the 
fifth,  Let  your  light  so  shine  in  the  sight  of  men,  that  they 
may  see  your  good  works,  and  glorify  your  Father  which 
is  in  heaven.  Or  else  where  it  is  a  treasure  digged  in  the 
ground,  and  hidden  wisdom,  what  profit  is  therein  ? 

Moreover,  therewith  the  goodness,  favour,  and  gifts  of 
God  which  are  in  thee,  not  only  shall  be  known  unto  others 
but  also  unto  thine  own  self,  and  thou  shalt  be  sure  that 
thy  faith  is  right,  and  that  the  true  Spirit  of  God  is  in 
thee,  and  that  thou  art  called  and  chosen  of  God  unto 
eternal  life,  and  loosed  from  the  bonds  of  Satan,  whose 
captive  thou  wast;  as  Peter  exhorts  in  the  first  chapter  of 
his  second  epistle,  through  good  works  to  make  our  calling 
and  election  (wherewith  we  are  called  and  chosen  of  God) 
sure.  For  how  dare  a  man  presume  to  think  that  his 
faith  is  right,  and  that  God's  favour  is  on  him,  and  that 
God's  Spirit  is  in  him,  when  he  feels  not  the  working  of 
the  Spirit,  neither  is  himself  disposed  to  any  godly  thing? 
Thou  canst  never  know  or  be  sure  of  thy  faith  but  by  thy 
works ;  if  works  follow  not,  yea,  and  that  of  love,  without 
looking  after  any  reward,  thou  mayest  be  sure  that  thy 
faith  is  but  a  dream,  and  not  right,  and  even  the  same 
that  James  called  dead  faith  and  not  justifying. 

Abraham,  through  works,  (Gen.  xxii.)  was  sure  that  his 
faith  was  right,  and  that  the  true  fear  of  God  was  in  him, 
when  he  had  offered  his  son;  as  the  Scripture  saith.  Now 
know  I  that  thou  fearest  God,  (that  is  to  say.  Now  is  it 
open  and  manifest  that  thou  fearest  God,)  inasmuch  as 
thou  hast  not  spared  thy  only  son  for  my  sake. 

So  now  abide  sure  and  fast  by  this ;  That  a  man  inwardly 
in  the  heart  and  before  God,  is  righteous  and  good  through 
faith  only,  before  all  works.  Notwithstanding,  yet  out- 
wardly and  openly  before  the  people,  yea,  and  before  him- 
self, he  is  righteous  through  the  work,  that  is,  he  knows 
and  is  sure  through  the  outward  work,  that  he  is  a  true 
believer,  and  in  the  favour  of  God,  and  righteous  and  good 
through  the  mercy  of  God — that  thou  mayest  call  the  one 
an  open  and  an  outward  righteousness,  and  the  other,  an 


The  Parable  of  the  Wicked  Mammon.  29 

inward  righteousness  of  the  heart ;  so  yet,  that  thou  under- 
stand by  the  outward  righteousness,  no  other  thing  save 
the  fruit  that  follows,  and  a  declaring  of  the  inward  justi- 
fying and  righteousness  of  the  heart,  and  not  that  it  makes 
a  man  righteous  before  God,  but  that  he  must  be  first 
righteous  before  him  in  the  heart;  even  as  thou  mayest 
call  the  fruit  of  the  tree  the  outward  goodness  of  the  tree, 
which  follows  and  utters  the  inward  natural  goodness  of 
the  tree. 

This  James  means  in  his  epfstle,  where  he  saith.  Faith 
without  works  is  dead,  that  is.  If  works  follow  not,  it  is  a 
sure  and  an  evident  sign  that  there  is  no  faith  in  the  heart, 
but  a  dead  imagination  and  dream,  which  they  falsely  call 
faith. 

In  the  same  manner  is  this  saying  of  Christ  to  be  under- 
stood. Make  you  friends  of  the  unrighteous  Mammon,  that 
is,  show  your  faith  openly,  and  what  ye  are  within,  in  the 
heart,  with  outward  giving  and  bestowing  your  goods  on 
the  poor,  that  ye  may  obtain  friends ;  that  is,  that  the  poor, 
on  whom  thou  hast  showed  mercy,  may  at  the  day  of  judg- 
ment, testify  and  witness  of  thy  good  works.  That  thy  faith 
and  what  thou  wast  within  in  thy  heart  before  God,  may 
there  appear  by  thy  fruits,  openly  to  all  men.  For  unto 
the  right  believers  shall  all  things  be  comfortable,  and  unto 
consolation,  at  that  terrible  day :  and,  contrariwise,  unto  the 
unbelievers,  all  things  shall  be  unto  desperation  and  con- 
fusion; and  every  man  shall  be  judged  openly  and  out- 
wardly, in  the  presence  of  all  men,  according  to  his  deeds 
and  works.  So  that  not  without  a  cause  thou  mayest  call 
them  thy  friends  which  testify  at  that  day  of  thee,  that  thou 
livedst  as  a  true  and  a  right  Christian  man,  and  followedst 
the  steps  of  Christ  in  showing  mercy,  as  no  doubt  he  doth 
who  feels  God  merciful  in  his  heart.  And  by  the  works 
is  the  faith  known,  that  it  was  right  and  perfect.  For  the 
outward  works  can  never  please  God,  nor  make  friends, 
except  they  spring  of  faith.  Forasmuch  as  Christ  himself 
(Matt.  vi.  and  vii.)  disallows  and  casts  away  the  works  of 
the  pharisees,  yea,  prophesying  and  working  of  miracles, 
and  casting  out  of  devils,  which  we  count  and  esteem  for 
very  excellent  virtues ;  yet  they  make  no  friends  with  their 
works,  while  their  hearts  are  false  and  impure,  and  their 
eyes  double.  Now  without  faith  no  heart  is  true  or  eye 
single,  so  that  we  are  compelled  to  confess  that  works 
make  not  a  man  righteous  or  good,  but  that  the  heart 
3* 


30  Tindal. 

must  first  be  righteous  and  good,  before  any  good  work 
proceed  tlience. 

Consequently,  All  good  works  must  be  done  freely,  with 
a  single  eye,  without  respect  of  any  thing,  and  that  no  pro- 
fit be  sought  thereby. 

This  Christ  commands,  where  he  saith,  (Matt,  x.)  Freely 
have  ye  received,  freely  give  again.  For,  look,  as  Christ 
with  all  his  works  did  not  Reserve  heaven,  for  that  was  his 
already,  but  did  us  service  therewith,  and  neither  looked, 
nor  sought  his  own  profit,  but  our  profit,  and  the  honour 
of  God  the  Father  only ;  even  so  we,  with  all  our  works, 
may  not  seek  our  own  profit,  neither  in  this  world  nor  in 
heaven,  but  must,  and  ought,  freely  to  work  to  honour 
God  withal,  and  without  all  manner  of  respect,  seek  our 
neighbour's  profit,  and  do  him  service.  That  Paul  means, 
(Phil,  ii.)  saying,  Be  minded  as  Christ  was,  who  being  in 
the  shape  of  God,  equal  unto  God,  and  even  very  God,  laid 
that  apart,  that  is  to  say,  hid  it,  and  took  on  him  the  form 
and  fashion  of  a  servant.  That  is,  as  concerning  himself 
he  had  enough,  that  he  was  full  and  had  all  plenteousness 
of  the  Godhead,  and  in  all  his  works  sought  our  profit,  and 
became  our  servant. 

The  cause  is — Forasmuch  as  faith  justifies  and  puts 
away  sin  in  the  sight  of  God,  brings  life,  health,  and  the 
favour  of  God,  makes  us  the  heirs  of  God,  pours  the  Spirit 
of  God  into  our  souls,  and  fills  us  with  all  godly  fulness 
in  Christ;  it  were  too  great  a  shame,  rebuke,  and  wrong 
unto  the  faith,  yea  to  Christ's  blood,  if  a  man  would  work 
any  thing  to  purchase  that  wherewith  faith  hath  endued 
him  already,  and  God  hath  given  him  freely.  Even  as 
Christ  had  done  rebuke  and  shame  unto  himself,  if  he 
would  have  done  good  works,  and  wrought  to  have  been 
made  thereby  God's  Son  and  heir  over  all,  which  he  was 
already.  Now  faith  makes  us  the  sons  or  children  of  God. 
(John  i.)  He  gave  them  might  or  power  to  be  the  sons  of 
God,  in  that  they  believed  on  his  name.  If  we  be  sons,  so 
are  we  also  heirs.  (Rom.  viii.  and  Gal.  iv.)  How  can  or 
ought  we  then  to  work  to  purchase  that  inheritance  whereof 
we  are  heirs  already  by  faith  ? 

What  shall  we  say  then  to  those  Scriptures,  which  sound 
as  though  a  man  should  do  good  works,  and  live  well  for 
heaven's  sake  or  eternal  reward?  As  these  are.  Make 
you  friends  of  the  unrighteous  mammon.     And  (Matt,  vi.) 


The  Parable  of  the  Wicked  Mammon.  31 

Gather  you  treasures  together  in  heaven.  Also  (Matt, 
xix.),  If  thou  wilt  enter  into  life,  keep  the  commandments : 
and  such  like.  This  say  I,  that  they  who  understand  not, 
neither  feel  in  their  hearts  what  faith  means,  talk  and  think 
of  the  reward,  even  as  they  do  of  the  work ;  neither  sup- 
pose they  that  a  man  ought  to  work,  but  in  a  respect  to  the 
reward.  For  they  imagine,  that  it  is  in  the  kingdom  of 
Christ,  as  it  is  in  the  world  among  men,  that  they  must 
deserve  heaven  with  their  good  works.  Howbeit  their 
thoughts  are  but  dreams  and  false  imaginations.  Of  these 
men  Malachi  speaks  (chap,  i.).  Who  is  it  among  you  that 
shutteth  a  door  for  my  pleasure  for  nought,  that  is,  without 
respect  of  reward?  These  are  servants  that  seek  gains  and 
vantage,  hirelings  and  day  labourers,  who  here  on  earth 
receive  their  rewards,  as  the  pharisees  with  their  prayers 
and  fastings.  (Matt,  vi.) 

But  thus  goes  it  with  heaven,  with  everlasting  life  and 
eternal  reward;  likewise  as  good  works  naturally  follow 
faith,  as  it  is  above  stated,  so  that  thou  needest  not  com- 
mand a  true  believer  to  work,  or  compel  him  with  any  law, 
for  it  is  impossible  that  he  should  not  work;  he  tarries  but 
for  an  occasion;  he  is  ever  disposed  of  himself;  thou  need- 
est but  to  put  him  in  remembrance,  and  that  to  know  the 
false  faith  from  the  true.  Even  so  naturally  does  eternal 
life  follow  faith  and  good  living,  without  seeking  for,  and 
it  is  impossible  that  it  should  not  come,  though  no  man 
thought  thereon.  Yet  it  is  rehearsed  in  the  Scripture,  al- 
leged and  promised,  to  know  the  difference  between  a  false 
believer  and  a  true  believer,  and  that  every  man  may  know 
what  follows  good  living  naturally  and  of  itself,  without 
taking  thought  for  it. 

Take  a  general  example: — Hell,  that  is,  everlasting 
death,  is  threatened  unto  sinners,  and  yet  it  follows  sin 
naturally  without  seeking  for.  For  no  man  does  evil  to  be 
condemned  therefore,  but  had  rather  avoid  it.  Yet  there 
the  one  follows  the  other  naturally,  and  though  no  man  told 
or  warned  him  of  it,  yet  the  sinner  would  find  it  and  feel 
it.  Nevertheless,  it  is  therefore  threatened,  that  men  may 
know  what  follows  evil  living.  Now  then,  as  after  evil 
living  his  reward  follows  unsought  for,  even  so  after  good 
living  his  reward  follows  naturally  unsought  for,  or  un- 
thought  upon.  Even  as  when  thou  drinkest  wine,  be  it 
^ood  or  bad,  the  taste  follows  of  itself,  though  thou  there- 
fore drink  it  not.    Yet  the  Scripture  testifies,  and  it  is  true, 


32  Tindal 

that  we  are  by  inheritance  heirs  of  damnation;  and  that 
before  we  are  born,  we  are  vessels  of  the  wrath  of  God,  and 
full  of  that  poison  whence  all  sins  naturally  spring;  and 
wherewith  we  cannot  but  sin,  which  the  deeds  that  follow 
(when  we  behold  ourselves  in  the  glass  of  the  law  of  God) 
do  declare  and  utter,  kill  our  consciences,  and  show  us 
what  we  were  and  knew  not  of  it,  and  certifies  us  that  we 
are  heirs  of  damnation.  For  if  we  were  of  God  we  should 
cleave  to  God,  and  desire  after  the  will  of  God.  But  now 
our  deeds  compared  to  the  law,  declare  the  contrary,  and 
by  our  deeds  we  see  ourselves,  both  what  we  are  and  what 
our  end  shall  be. 

So  now  thou  seest  that  life  eternal  and  all  good  things 
are  promised  unto  faith  and  belief;  so  that  he  who  believes 
on  Christ  shall  be  safe.  Christ's  blood  has  purchased  life 
for  us,  and  has  made  us  the  heirs  of  God ;  so  that  heaven 
comes  by  Christ's  blood.  If  thou  wouldest  obtain  heaven 
with  the  merits  and  deservings  of  thine  own  works,  so  didst 
thou  wrong,  yea,  and  shamedst  the  blood  of  Christ,  and 
unto  thee  Christ  were  dead  in  vain.  Now  the  true  believer 
is  heir  of  God  by  Christ's  deservings,  yea,  and  in  Christ 
was  predestinate  and  ordained  unto  eternal  life  before  the 
world  began.  And  when  the  gospel  is  preached  unto  us, 
we  believe  the  mercy  of  God ;  and  in  believing  we  receive 
the  Spirit  of  God,  which  is  the  earnest  of  eternal  life ;  and 
we  are  in  eternal  life  already,  and  feel  already  in  our 
hearts  the  sweetness  thereof,  and  are  overcome  with  the 
kindness  of  God  and  Christ,  and  therefore  love  the  will 
of  God,  and  of  love  are  ready  to  work  freely,  and  not  to 
obtain  that  which  is  given  us  freely,  and  whereof  we  are 
heirs  already. 

Now  when  Christ  saith.  Make  you  friends  of  unrighteous 
mammon — Gather  you  treasure  together  in  heaven — and 
such  like,  thou  seest  that  the  meaning  and  intent  is  no 
other  but  that  thou  shouldest  do  good,  and  so  will  it  follow 
of  itself  naturally,  without  seeking  and  taking  of  thought, 
that  thou  shalt  find  friends  and  treasure  in  heaven,  and 
receive  a  reward.  So  let  thine  eye  be  single,  and  look 
unto  good  living  only,  and  take  no  thought  for  the  reward, 
but  be  content.  Forasmuch  as  thou  knowest  and  art  sure 
that  the  reward  and  all  things  contained  in  God's  promises 
follow  good  living  naturally;  and  thy  good  works  do  but 
testify  only,  and  certify  thee  that  the  Spirit  of  God  is  in 
thee,  whom  thou  hast  received  in  earnest  of  God's  truth. 


The  Parable  of  the  Wicked  Mammon.  33 

And  that  thou  art  heir  of  all  the  goodness  of  God,  and  that 
all  good  things  are  thine  already,  purchased  by  Christ's 
blood,  and  laid  up  in  store  against  that  day,  when  every 
man  shall  receive  according  to  his  deeds,  that  is,  according 
as  his  deeds  declare  and  testify,  what  he  is  or  was.  For 
they  that  look  unto  the  reward,  are  slow,  false,  subtle,  and 
crafty  workers,  and  love  the  reward  more  than  the  work, 
yea,  hate  labour,  yea,  hate  God,  which  commands  the  la- 
bour, and  are  weary  both  of  the  commandment,  and  also 
of  the  Commander,  and  work  with  tediousness.  But  he 
that  works  out  of  pure  love,  without  seeking  of  reward, 
works  truly. 

Again,  that  not  the  saints,  but  God  only  receives  us 
into  eternal  tabernacles,  is  so  plain  and  evident,  that  it 
needs  not  to  declare  or  prove  it.  How  shall  the  saints 
receive  us  into  heaven,  when  every  man  has  need  for  him- 
self that  God  only  receive  him  to  heaven,  and  every  man 
scarcely  hath  for  himself?  As  it  appears  by  the  five  wise 
virgins,  (Matt,  xxv.)  who  would  not  give  of  their  oil  unto 
the  unwise  virgins.  And  Peter  saith,  in  his  first  epistle, 
that  the  righteous  is  with  difficulty  saved.  So  seest  thou 
the  saying  of  Christ,  Make  you  friends,  and  so  forth,  that 
they  may  receive  you  into  everlasting  tabernacles,  pertains 
not  unto  the  saints  which  are  in  heaven,  but  is  spoken  of 
the  poor  and  needy  which  are  here  present  with  us  on 
earth;  as  though  he  should  say:  What,  buildest  thou 
churches,  foundest  abbeys,  chauntries,  and  colleges,  in  the 
honour  of  saints,  to  my  mother,  St.  Peter,  Paul,  and  saints 
that  are  dead,  to  make  of  them  thy  friends?  They  need  it 
not,  yea,  they  are  not  thy  friends,  but  theirs  which  lived 
then  when  they  did,  of  whom  they  were  holpen.  Thy 
friends  are  the  poor,  which  are  now  in  thy  time,  and  live 
with  thee ;  thy  poor  neighbours  which  need  thy  help  and 
succour.  Them  make  thy  friends  with  thy  unrighteous 
mammon,  that  they  may  testify  of  thy  faith,  and  that  thou 
mayest  know  and  feel  that  thy  faith  is  right  and  not  feigned. 

Further,  such  receiving  into  everlasting  habitations  is 
not  to  be  understood  as  that  men  shall  do  it.  For  many, 
to  whom  we  show  mercy  and  do  good,  shall  not  come 
there ;  neither  matters  it,  so  that  we  meekl)'-  and  lovingly 
do  our  duty,  yea,  it  is  a  sign  of  strong  faith  and  fervent 
love,  if  we  do  well  to  the  evil,  and  study  to  draw  them  to 


34  Tindal. 

Christ  in  all  that  lies  in  us.  But  the  poor  give  us  an  occa- 
sion to  exercise  our  faith,  and  the  deeds  make  us  feel  our 
faith,  and  certify  us  and  make  us  sure  that  we  are  safe, 
and  are  escaped  and  translated  from  death  unto  life;  and 
that  we  are  delivered  and  redeemed  from  the  captivity  and 
bondage  of  Satan,  and  brought  into  the  liberty  of  the  sons 
of  God,  in  that  we  feel  desire  and  strength  in  our  heart  to 
work  the  will  of  God.  And  at  that  day  shall  our  deeds  ap- 
pear and  comfort  our  hearts,  witness  our  faith  and  trust, 
which  we  now  have  in  Christ,  which  faith  shall  then  keep 
us  from  shame,  as  it  is  written.  None  that  believeth  in  him 
shall  be  ashamed,  (Rom.  ix.)  So  that  good  works  help 
our  faith,  and  make  us  sure  in  our  consciences,  and  make 
us  feel  the  mercy  of  God.  Notwithstanding,  heaven,  ever- 
lasting life,  joy  eternal,  faith,  the  favour  of  God,  the  Spirit 
of  God,  desire  and  strength  unto  the  will  of  God,  are  given 
us  freely  of  the  bounteous  and  plenteous  riches  of  God, 
purchased  by  Christ,  without  our  deservings,  that  no  man 
should  rejoice  but  in  the  Lord  only. 

Exposition  of  this  Gospel. 

For  a  further  understanding  of  this  gospel,  here  may  be 
made  three  questions :  What  mammon  is?  Why  it  is  called 
unrighteous?  and.  After  what  manner  Christ  bids  us  imi- 
tate and  follow  the  unjust  and  wicked  steward,  who  with 
his  lord's  damage  provided  for  his  own  profit  and  vantage, 
which  no  doubt  is  unrighteousness  and  sin? 

First,  "  Mammon"  is  a  Hebrew  word,  and  signifies  riches 
or  temporal  goods,  and  especially  all  superfluity,  and  all 
that  is  above  necessity,  and  that  which  is  required  unto 
our  necessary  uses,  wherewith  a  man  may  help  another 
without  undoing  or  hurting  himself;  for  "  Hamon,"  in  the 
Hebrew  speech,  signifies  a  multitude  or  abundance,  or 
many,  and  there  hence  cometh  "  mahamon,"  or  "  mam- 
mon," abundance  or  plenteousness  of  good  or  riches. 

Secondly,  It  is  called  "  Unrighteous  Mammon,"  not  be- 
cause it  is  got  unrighteously,  or  with  usury,  for  of  un- 
righteously gotten  goods  no  man  can  do  good  works,  but 
ought  to  restore  them  home  again.  As  it  is  said  (Isa. 
Ixi.),  I  am  a  God  that  hateth  offering  that  cometh  of  rob- 
bery ;  and  Solomon  (Prov.  iii.)  saith.  Honour  the  Lord  of 
thine  own  goods.     But  it  is  called  unrighteous,  because  it 


The  Parable  of  the  Wicked  Mammon.  35 

is  in  unrighteous  use.  As  Paul  speaks  unto  the  Ephesians 
how  that  the  days  are  evil  though  God  hath  made  them, 
and  they  are  a  good  work  of  God's  making.  Howbeit 
they  are  yet  called  evil,  because  that  evil  men  use  them 
amiss;  and  much  sin,  occasions  of  evil,  and  peril  of  souls 
are  wrought  in  them.  Even  so  are  riches  called  evil,  be- 
cause that  evil  men  bestow  them  amiss  and  misuse  them. 
For  where  riches  are,  there  goes  it  after  the  common  pro- 
verb, He  that  hath  money  hath  what  he  listeth.  And  they 
cause  fighting,  stealing,  laying  wait,  lying,  flattering,  and 
all  unhappiness  against  a  man's  neighbour.  For  all  men 
hold  on  riches'  part. 

But  more  especially  before  God,  it  is  called  unrighteous 
mammon,  because  it  is  not  bestowed  and  ministered  unto 
our  neighbour's  need.  For  if  my  neighbour  need  and  I 
give  him  not,  neither  share  liberally  with  him  out  of  that 
which  I  have,  then  I  withhold  from  him  unrighteously  that 
which  is  his  own.  Forasmuch  as  I  am  bounden  to  help 
him  by  the  law  of  nature,  which  is.  Whatsoever  thou 
wouldest  that  another  did  to  thee,  that  do  thou  also  to  him ; 
and  Christ  says  (Matt,  v.),  Give  to  every  man  that  desireth 
thee;  and  John,  in  his  first  epistle.  If  a  man  have  this 
world's  good  and  sec  his  brother  need,  how  is  the  love  of 
God  in  him?  And  this  unrighteousness  in  our  mammon 
very  few  men  see,  because  it  is  spiritual,  and  in  those 
goods  which  are  gotten  most  truly  and  justly;  which  be- 
guiles men,  for  they  suppose  they  do  no  man  wrong  in 
keeping  them,  in  that  they  got  them  not  with  stealing, 
robbing,  oppression,  and  usury,  neither  hurt  any  man  now 
with  them. 

Thirdly,  Many  have  busied  themselves  in  studying  what, 
or  who,  this  unrighteous  steward  is,  because  Christ  so 
praised  him.  But  shortly  and  plainly  this  is  the  answer. 
That  Christ  praises  not  the  unrighteous  steward,  neither 
sets  him  forth  for  us  to  imitate  because  of  his  unrighteous- 
ness, but  because  of  his  wisdom  only,  in  that  he,  though 
wrongfully,  so  wisely  provided  for  himself.  As  if  I  would 
provoke  another  to  pray  or  study,  and  say,  The  thieves 
watch  all  night  to  rob  and  steal,  why  canst  thou  not  watch 
to  pray  and  to  study?  here  I  praise  not  the  thief  and  mur- 
derer for  their  evil  doing,  but  for  their  wisdom  thJit  they  so 
wisely  and  diligently  wait  on  their  unrighteousness.  Like- 
wise when  I  say,  bad  women  tire  themselves  with  gold  and 
silk  to  please  their  lovers;  what,  wilt  not  thou  garnish  thy 


36  Tindal. 

soul  with  faith  to  please  Christ  ?  here  praise  I  not  whore- 
dom, but  the  diligence  which  it  misuses. 

Paul  also  (Rom.  v.)  likens  Adam  and  Christ  together, 
saying  that  Adam  was  a  figure  of  Christ.  And  yet  of 
Adam  have  we  but  pure  sin,  and  of  Christ  grace  only, 
which  are  out  of  measure  contrary.  But  the  similitude  or 
likeness  is  in  the  original  birth,  and  not  in  the  virtue  and 
vice  of  the  birth.  So  that  as  Adam  is  father  of  all  sin,  so  is 
Christ  father  of  all  righteousness;  and  as  all  sinners  spring 
of  Adam,  even  so  all  righteous  men  and  women  spring  of 
Christ.  After  the  same  manner,  the  unrighteous  steward 
is  here  an  example  unto  us,  in  his  wisdom  and  diligence 
only,  in  that  he  provided  so  wisely  for  himself,  that  we, 
with  righteousness,  should  be  as  diligent  to  provide  for  our 
souls,  as  he  with  unrighteousness  provided  for  his  body. 

Other  texts  explained. 

Likewise  mayest  thou  explain  all  other  texts  which 
sound  as  though  it  were  between  us  and  God,  as  it  is  in 
the  world ;  where  the  reward  is  more  looked  upon  than  the 
labour;  yea  where  men  hate  the  labour,  and  work  falsely 
with  the  body,  and  not  with  the  heart,  and  no  longer  than 
they  are  looked  upon,  that  the  labour  may  appear  outward 
only. 

When  Christ  saith,  (Matt,  v.),  "  Blessed  are  ye  when 
they  rail  on  you  and  persecute  you,  and  say  all  manner  of 
evil  sayings  against  you,  and  yet  lie,  and  that  for  my  sake, 
rejoice  and  be  glad,  for  your  reward  is  great  in  heaven." — 
Thou  mayest  not  imagine  that  our  deeds  deserve  the  joy 
and  glory  that  shall  be  given  unto  us,  for  then  Paul  saith, 
(Rom.  xi.).  Favour  were  not  favour,  I  cannot  receive  it  of 
favour  and  of  the  bounties  of  God  freely,  and  by  deserving 
of  deeds  also.  But  believe  as  the  gospel  glad  tidings  and 
promises  of  God  say  unto  thee,  that  for  Christ's  blood  sake 
only,  through  faith,  God  is  at  one  with  thee,  and  thou  art 
received  to  mercy,  and  art  become  the  son  of  God  and  heir 
annexed  with  Christ,  of  all  the  goodness  of  God,  the  earnest 
whereof  is  the  Spirit  of  God  poured  into  our  hearts.  Of 
which  things  the  deeds  are  witnesses,  and  certify  our  con- 
sciences that  our  faith  is  unfeigned,  and  that  the  right 
Spirit  of  God  is  in  us.  For  if  I  patiently  suffer  adversity 
and  tribulation  for  conscience  of  God  only,  that  is  to  say, 
because  I  know  God  and  testify  the  truth,  then  am  I  sure 


The  Parable  of  the  Wicked  Mammon.  37 

that  God  hath  chosen  me  in  Christ  and  for  Christ's  sake, 
and  hath  put  in  me  his  Spirit  as  an  earnest  of  his  promises, 
whose  working  I  feel  in  mine  heart,  the  deeds  bearing  wit- 
ness unto  the  same.  Now  it  is  Christ's  blood  only  that  de- 
served all  the  promises  of  God;  and  that  which  I  suffer 
and  do,  is  partly  the  curing,  healing,  and  mortifying  of  my 
members,  and  killing  of  that  original  poison  wherewith  1 
was  conceived  and  born,  that  I  might  be  altogether  like 
Christ;  and  partly  the  doing  of  my  duty  to  my  neighbour, 
whose  debtor  I  am  for  all  that  I  have  received  of  God;  to 
draw  him  to  Christ  with  all  suffering,  with  all  patience,  and 
even  with  shedding  my  blood  for  him,  not  as  an  offering 
or  merit  for  his  sins,  but  as  an  example  to  provoke  him. 
Christ's  blood  only  puts  away  all  the  sin  that  ever  was,  is, 
or  shall  be,  from  them  that  are  elect  and  repent,  believing 
the  gospel,  that  is  to  say,  God's  promises  in  Christ. 

Again,  in  the  same  fifth  chapter  we  read,  "  Love  your 
enemies,  bless  them  that  curse  you,  do  well  to  them  that 
hate  you  and  persecute  you,  that  ye  may  be  sons  of  your 
Father  which  is  in  heaven :  for  he  maketh  his  sun  shine 
upon  evil,  and  on  good,  and  sendeth  his  rain  upon  just  and 
unjust." — Not  that  our  works  make  us  the  sons  of  God, 
but  testify  only,  and  certify  our  consciences,  that  we  are 
the  sons  of  God,  and  that  God  hath  chosen  us,  and  washed 
us  in  Christ's  blood,  and  hath  put  his  Spirit  in  us.  x\nd  it 
follows.  If  ye  love  them  that  love  you,  what  reward  have 
ye?  do  not  the  publicans  even  the  same?  and  if  ye  shall 
have  favour  to  your  friends  only,  what  singular  thing  do 
ye?  do  not  the  publicans  even  the  same?  Ye  shall  be  per- 
fect therefore,  as  your  Father  which  is  in  heaven  is  per- 
fect. That  is  to  say.  If  ye  do  nothing  but  what  the  world 
doth,  and  they  which  have  the  spirit  of  the  world,  whereby 
shall  ye  know  that  ye  are  the  sons  of  God,  and  beloved  of 
God  more  than  the  world?  But,  and  if  ye  imitate,  and 
follow  God  in  well  doing,  then  no  doubt  it  is  a  sign  that 
the  Spirit  of  God  is  in  you,  and  also  the  favour  of  God, 
which  is  not  in  the  world,  and  that  ye  are  inheritors  of  all 
the  promises  of  God,  and  elect  unto  the  fellowship  of  the 
blood  of  Christ. 

Also  (Matt,  vi.),  "  Take  heed  to  your  alms,  that  ye  do 
it  not  in  the  sight  of  men,  to  the  intent  that  ye  would  be 
seen  of  them,  or  else  have  ye  no  reward  with  your  Father 
which  is  in  heaven.  Neither  cause  a  trumpet  to  be  blown 
before  thee  when  thou  doest  thine  alms,  as  the  hypocrites 

TINDAL.  4 


38  Tmdal. 

do  in  the  synagogues,  and  in  the  streets,  to  be  glorified  of 
the  world.  But  when  thou  doest  thine  alms,  let  not  thy 
left  hand  know  what  thy  right  hand  doeth;  that  thy  alms 
may  be  in  secret,  and  thy  Father  which  seeth  in  secret 
shall  reward  thee  openly." — This  puts  us  in  remembrance 
of  our  duty,  and  shows  what  follows  good  works;  not  that 
works  deserve  it,  but  that  the  reward  is  laid  up  for  us  in 
store,  and  that  we  are  thereunto  elect  through  Christ's  blood, 
which  the  works  testify.  For,  if  we  be  worldly  minded, 
and  do  our  works  as  the  world  doth,  how  shall  we  know 
that  God  hath  chosen  us  out  of  the  world  ?  But,  and  if  we 
work  freely,  without  all  manner  of  worldly  respect,  to  show 
mercy,  and  to  do  our  duty  to  our  neighbour,  and  to  be  unto 
him  as  God  is  to  us,  then  are  we  sure  that  the  favour  and 
mercy  of  God  is  upon  us,  and  that  we  shall  enjoy  all  the 
good  promises  of  God  through  Christ,  who  hath  made  us 
heirs  thereof. 

Also,  in  the  same  chapter  it  follows,  "  When  thou  pray- 
est,  be  not  as  the  hypocrites,  which  love  to  stand  and  pray 
in  the  synagogues,  and  in  the  corners  of  the  streets,  for  to 
be  seen  of  men.  But  when  thou  prayest,  enter  into  thy 
chamber,  and  shut  thy  door  to,  and  pray  to  thy  Father 
which  is  in  secret,  and  thy  Father  which  seeth  in  secret 
shall  reward  thee  openly.  And  likewise,  when  we  fast 
(teaches  Christ  in  the  same  place)  we  should  behave  our- 
selves that  it  appear  not  unto  men  how  that  we  fast,  but 
unto  our  Father  which  is  in  secret,  and  our  Father  which 
seeth  in  secret  shall  reward  us  openly." — These  two  texts 
do  but  declare  what  follows  good  works,  for  eternal  life 
comes  not  by  the  deserving  of  works,  but  is  (saith  Paul,  in 
the  sixth  to  the  Romans)  the  gift  of  God  through  Jesus 
Christ.  Neither  do  our  works  justify  us.  For  except  we 
were  justified  by  faith,  which  is  our  righteousness,  and  had 
the  Spirit  of  God  in  us,  to  teach  us,  we  could  do  no  good 
work  freely,  without  respect  of  some  profit,  either  in  this 
world,  or  in  the  world  to  come;  neither  could  we  have 
spiritual  joy  in  our  hearts  in  time  of  affliction,  and  morti- 
fying of  the  flesh. 

Good  works  are  called  the  fruits  of  the  Spirit,  (Gal.  v.), 
for  the  Spirit  worketh  them  in  us,  and  sometimes  fruits  of 
righteousness,  as  in  the  second  epistle  to  the  Corinthians  and 
ninth  chapter.  Before  all  works  therefore,  we  must  have 
a  righteousness  within  in  the  heart,  the  mother  of  all  works, 
and  from  whence  they  spring.     The  righteousness  of  the 


The  Parable  of  the  Wicked  Mammon.  39 

scribes  and  pharisees,  and  of  them  that  have  the  spirit  of 
this  world,  is  the  glorious  show  and  outward  shining  of 
works.  But  Christ  saith  to  us  (Matt,  v.),  Except  your 
righteousness  exceed  the  righteousness  of  the  scribes  and 
pharisees,  ye  cannot  enter  into  the  kingdom  of  heaven.  It 
is  righteousness  in  the  world  if  a  man  kill  not.  But  a 
Christian  perceives  righteousness  if  he  love  his  enemy,  even 
when  he  suffers  persecution  and  torment  of  him,  and  the 
pains  of  death,  and  mourns  more  for  his  adversary's  blind- 
ness than  for  his  own  pain,  and  prays  God  to  open  his  eyes 
and  to  forgive  him  his  sins,  as  did  Stephen  (Acts  vii.)  and 
Christ.  (Luke  xxiii.) 

A  Christian  considers  himself  in  the  law  of  God,  and 
there  puts  off  him  all  manner  of  righteousness.  For  the 
law  suffers  no  merits,  no  deservings,  no  righteousness,  nei- 
ther any  man,  to  be  thereby  justified  in  the  sight  of  God. 
The  law  is  spiritual  and  requires  the  heart  and  command- 
ments to  be  fulfilled  with  such  love  and  obedience  as  was 
in  Christ.  If  any  fulfil  all  that  is  the  will  of  God,  with 
^uch  love  and  obedience,  the  same  may  be  bold  to  sell 
pardons  of  his  merits,  and  else  not. 

A  Christian,  therefore,  when  he  beholds  himself  in  the 
law,  puts  off  all  manner  of  righteousness,  deservings,  and 
merits,  and"  meekly  and  unfeignedly  acknowledges  his  sin 
and  misery,  his  captivity  and  bondage  in  the  flesh,  his 
trespass  and  guilt,  and  is  thereby  blessed  with  the  poor  in 
spirit.  (Matt.  chap,  v.)  Then  he  mourns  in  his  heart, 
because  he  is  in  such  bondage  that  he  cannot  do  the  will 
of  God,  and  is  a  hungred  and  athirst  after  righteousness. 
For  righteousness,  I  mean,  which  springs  out  of  Christ's 
blood,  for  strength  to  do  the  will  of  God.  And  turns 
himself  to  the  promises  of  God,  and  desires  him  for  his 
great  mercy  and  truth,  and  for  the  blood  of  his  Son  Christ, 
to  fulfil  his  promises  and  to  give  him  strength.  And  thus 
his  Spirit  ever  prayeth  within  him.  He  fasts  also  not  one 
day  for  a  week,  or  a  lent  for  a  whole  year,  but  professes 
in  his  heart  a  perpetual  soberness,  to  tame  the  flesh,  and 
to  subdue  the  body  to  the  Spirit,  until  he  wax  strong  in 
the  Spirit,  and  grow  ripe  into  a  full  righteousness  after  the 
fulness  of  Christ.  And  because  this  fulness  happens  not 
till  the  body  be  slain  by  death,  a  Christian  is  ever  a  sinner 
in  the  law,  and  therefore  fasts  and  prays  to  God  in  the 
Spirit,  the  world  seeing  it  not.  Yet  in  the  promises  he  is 
ever  righteous  through  faith  in  Christ,  and  is  sure  that  he 


40  TindaL 

is  heir  of  all  God's  promises,  the  Spirit  which  he  hath  re- 
ceived in  earnest,  bearing  him  witness,  his  heart  also,  and 
his  deeds  testifying  the  same. 

Mark  this  then — To  see  inwardly  that  the  law  of  God  is 
so  spiritual,  that  no  flesh  can  fulfil  it.  And  then  to  mourn, 
to  sorrow,  and  to  desire,  yea  to  hunger  and  thirst  after 
strength  to  do  the  will  of  God  from  the  ground  of  the 
heart,  and,  notwithstanding  all  the  subtilty  of  the  devil, 
weakness  and  feebleness  of  the  flesh,  and  wondering  of 
the  world,  to  cleave  yet  to  the  promises  of  God,  and  to 
believe  that  for  Christ's  blood  sake  thou  art  received  to 
the  inheritance  of  eternal  life,  is  a  wonderful  thing,  and  a 
thing  that  the  world  knows  not  of;  but  whosoever  feels 
that,  though  he  fall  a  thousand  times,  he  doth  yet  rise  again 
a  thousand  times,  and  is  sure  that  the  mercy  of  God  is 
upon  him. 

"  If  ye  forgive  other  men  their  trespasses,  your  heavenly 
Father  shall  forgive  you  yours."  (Matt,  vi.)  If  I  forgive, 
God  shall  forgive  me,  not  for  my  deeds'  sake,  but  for  his 
promises'  sake,  for  his  mercy  and  truth,  and  for  the  blood 
of  his  Son,  Christ  our  Lord.  And  my  forgiving  certifies 
my  spirit  that  God  shall  forgive  me,  yea  that  he  has  for- 
given me  already.  For  if  I  consent  to  the  will  of  God  in 
my  heart,  though  through  infirmity  and  weakness  I  cannot 
do  the  will  of  God  at  all  times ;  moreover  though  I  cannot 
do  the  will  of  God  so  purely  as  the  law  requires  of  me,  yet 
if  I  see  my  fault  and  meekly  acknowledge  my  sin,  weeping 
in  mine  heart,  because  I  cannot  do  the  will  of  God,  and 
thirst  after  strength,  I  am  sure  that  the  Spirit  of  God  is  in 
me,  and  his  favour  upon  me.  For  the  world  desires  not 
to  do  the  will  of  God,  neither  sorrows  because  he  cannot, 
though  he  sorrow  some  time  for  fear  of  the  pain  that  he 
believes  shall  follow.  He  that  has  the  spirit  of  this  world 
cannot  forgive  without  amends  making,  or  a  greater  van- 
tage. If  I  forgive  now  how  comes  it?  Verily  because  I 
feel  the  mercy  of  God  in  me.  For  as  a  man  feels  God  to 
himself,  so  is  he  to  his  neighbour.  I  know  by  mine  own 
experience,  that  all  flesh  is  in  bondage  under  sin,  and  can- 
not but  sin,  therefore  am  I  merciful,  and  desire  God  to  loose 
the  bonds  of  sin  even  in  mine  enemy. 

"  Gather  not  treasure  together  in  earth,  &c.  (Matt,  vi.) 
but  gather  you  treasure  in  heaven,  &c." — Let  not  your 
hearts  be  glued  to  worldly  things,  study  not  to  heap  trea- 
sure upon  treasure,  and  riches  upon  riches,  but  study  to 


The  Parable  of  the  Wicked  Mammon.  41 

bestow  well  that  which  is  gotten  already,  and  let  your  abun- 
dance succour  the  lack  and  need  of  the  poor  which  have 
not.  Have  an  eye  to  good  works,  to  which  if  ye  have  de- 
sire and  also  power  to  do  them,  then  are  ye  sure  that  the 
Spirit  of  God  is  in  you,  and  ye  in  Christ,  elect  to  the  reward 
of  eternal  life  which  follows  good  works.  But  look  that 
thine  eye  be  single,  and  rob  not  Christ  of  his  honour;  as- 
cribe not  that  to  the  deserving  of  thy  works,  which  is  given 
thee  freely  by  the  merits  of  his  blood.  In  Christ  we  are 
sons ;  in  Christ  we  are  heirs ;  in  Christ  God  chose  us  and 
elected  us  before  the  beginning  of  the  world,  created  us 
anew  by  the  word  of  the  gospel,  and  put  his  Spirit  in  us 
that  we  should  do  good  works.  A  Christian  man  worketh, 
because  it  is  the  will  of  his  Father  only.  If  we  do  no  good 
work,  nor  be  merciful,  how  is  our  desire  therein?  If  we 
have  no  desire  to  do  good  works,  how  is  God's  Spirit  in 
us?  If  the  Spirit  of  God  be  not  in  us,  how  are  we  his  sons? 
How  are  we  his  heirs,  and  heirs  annexed  with  Christ  of  the 
eternal  life,  which  is  promised  to  all  them  that  believe  in 
him?  Now  do  our  works  testify  and  witness  what  we 
are,  and  what  treasure  is  laid  up  for  us  in  heaven,  so  that 
our  eye  be  single,  and  look  upon  the  commandment  with- 
out respect  of  any  thing,  save  because  it  is  God's  will, 
and  that  God  desires  it  of  us,  and  Christ  has  deserved  that 
we  do  it. 

"  Not  all  they  that  say  unto  me,  Lord,  Lord,  shall  enter 
into  the  kingdom  of  heaven,  but  he  that  doeth  the  will  of 
my  Father  which  is  in  heaven."  (Matt,  vii.) — Though  thou 
canst  laud  God  with  thy  lips,  and  call  Christ  Lord,  and 
canst  babble  and  talk  of  the  Scripture,  and  knowest  all  the 
stories  of  the  Bible,  yet  shalt  thou  thereby  never  know 
thine  election,  or  whether  thy  faith  be  right.  But  if  thou 
feelest  a  desire  in  thine  heart  to  the  will  of  God,  and  bring- 
est  forth  the  fruits  thereof,  then  hast  thou  confidence  and 
hope;  and  thy  deeds,  and  also  the  Spirit  whence  thy  deeds 
spring,  certify  thine  heart  that  thou  shalt  enter,  yea,  that 
thou  art  already  entered  into  the  kingdom  of  heaven.  For  it 
follows.  He  that  heareth  the  word  and  doeth  it  buildeth  his 
house  upon  a  rock,  and  no  tempest  of  temptations  can  over- 
throw it.  For  the  Spirit  of  God  is  in  his  heart  and  com- 
forteth  him,  and  holdeth  him  fast  to  the  rock  of  the  merits 
of  Christ's  blood,  in  whom  he  is  elect.  Nothing  is  able  to 
pluck  him  out  of  the  hands  of  God,  God  is  stronger  than 
all  things.  And  contrariwise,  he  that  heareth  the  word, 
4* 


42  Tindal. 

and  doeth  it  not,  builds  on  the  sand  of  his  own  imagination, 
and  every  tempest  overthrows  his  building.  The  cause  is, 
he  hath  not  God's  Spirit  in  him,  and  therefore  understands 
it  not  aright,  neither  works  aright.  For  no  man  knows 
the  things  of  God  (saith  Paul  1  Cor.  ii.)  save  the  Spirit  of 
God,  as  no  man  knoweth  what  is  in  a  man  but  a  man's 
spirit  which  is  in  him.  So  then  if  the  Spirit  is  not  in  a 
man,  he  works  not  the  will  of  God,  neither  understands  it, 
though  he  babble  ever  so  much  of  the  Scriptures.  Never- 
theless, such  a  man  may  work  after  his  own  imagination, 
but  God's  will  he  cannot  work ;  he  may  offer  sacrifice,  but 
to  do  mercy  he  knows  not.  It  is  easy  to  say  unto  Christ, 
Lord,  Lord,  but  thereby  shalt  thou  never  feel  or  be  sure  of 
the  kingdom  of  heaven.  But  and  if  thou  do  the  will  of 
God,  then  art  thou  sure  that  Christ  is  thy  Lord  indeed,  and 
that  thou  in  him  art  also  a  lord,  in  that  thou  feelest  thyself 
loosed  and  freed  from  the  bondage  of  sin,  and  strong  and 
of  power  to  do  the  will  of  God. 

Where  the  Spirit  is,  there  is  feeling;  for  the  Spirit  makes 
us  feel  all  things.  Where  the  Spirit  is  not,  there  is  no 
feeling,  but  a  vain  opinion  or  imagination.  A  physician 
serves  but  for  sick  men,  and  that  for  such  sick  men  as  feel 
their  sicknesses,  and  mourn  therefore  and  long  for  health. 
Christ  likewise  serves  for  sinners  only  who  feel  their  sin, 
and  that  for  such  sinners  as  sorrow  and  mourn  in  their 
hearts  for  health.  Health  is  power  or  strength  to  fulfil  the 
law,  or  to  keep  the  commandments.  Now  he  that  longs 
for  that  health,  that  is  to  say,  to  do  the  law  of  God,  is 
blessed  in  Christ,  and  has  a  promise  that  his  desire  shall 
be  fulfilled,  and  that  he  shall  be  made  whole.  (Matt,  v.) 
Blessed  are  they  which  hunger  and  thirst  for  righteousness' 
sake,  (that  is,  to  fulfil  the  law,)  for  their  desire  shall  be 
fulfilled.  This  longing  and  consent  of  the  heart  unto  the 
law  of  God,  is  the  working  of  the  Spirit,  which  God  hath 
poured  into  thine  heart,  in  earnest  that  thou  mightest  be 
sure  that  God  will  fulfil  all  his  promises  that  he  hath  made 
thee.  It  is  also  the  seal  and  mark  which  God  putteth  on  all 
men  that  he  chose  unto  everlasting  life.  So  long  as  thou 
seest  thy  sin  and  mournest  and  consentest  to  the  law,  and 
longest,  though  thou  be  ever  so  weak,  yet  the  Spirit  shall 
keep  thee  from  desperation  in  all  temptations,  and  certify 
thine  heart,  that  God  for  his  truth  shall  deliver  thee  and 
save  thee ;  yea,  and  by  thy  good  deeds  shalt  thou  be  saved, 
not  which  thou  hast  done,  but  which  Christ  has  done  for 


The  Parable  of  the  Wicked  Mammon.  43 

thee.  For  Christ  is  thine  and  all  his  deeds  are  thy  deeds. 
Christ  is  in  thee  and  thou  in  him,  knit  together  inseparably. 
Neither  canst  thou  be  condemned  except  Christ  be  con- 
demned with  thee :  neither  can  Christ  be  saved,  except  thou 
be  saved  with  him.  Moreover,  thy  heart  is  good,  right, 
holy,  and  just,  for  thy  heart  is  no  enemy  to  the  law  but  a 
friend  and  a  lover.  The  law  and  thy  heart  are  agreed  and 
at  one,  and  therefore  is  God  at  one  with  thee.  The  consent 
of  the  heart  unto  the  law,  is  unity  and  peace  between  God 
and  man.  For  he  is  not  mine  enemy  who  would  fain  do 
me  pleasure,  and  mourns  because  he  hath  not  wherewith. 
Now  he  that  opened  thy  disease  unto  thee  and  made  thee 
long  for  health,  shall,  as  he  has  promised,  heal  thee;  and 
he  that  has  loosed  thy  heart,  shall,  at  his  godly  leisure,  loose 
thy  members.  He  that  has  not  the  Spirit  has  no  feeling, 
neither  desires,  nor  longs  after  power  to  fulfil  the  law; 
neither  abhors  the  pleasures  of  sin,  neither  has  any  more 
certainty  of  the  promises  of  God,  than  I  have  of  a  tale  of 
Robin  Hood,  or  of  some  act  that  a  man  tells  me  was  done 
at  Rome.*  Another  man  may  lightly  make  me  doubt  or 
believe  the  contrary,  seeing  I  have  no  experience  thereof 
myself;  so  is  it  of  them  that  feel  not  the  working  of  the 
Spirit,  and  therefore  in  time  of  temptation  the  buildings  of 
their  imaginations  fall. 

"  He  that  receives  a  prophet  in  the  name  of  a  prophet, 
that  is,  because  he  is  a  prophet,  shall  receive  the  reward  of 
a  prophet;  and  he  that  gives  one  of  these  little  ones  a 
cup  of  cold  water  to  drink  in  the  name  of  a  disciple,  shall 
not  lose  his  reward."  (Matt,  x.) — Note  this,  that  a  prophet 
signifies  as  well  him  that  interprets  the  hard  places  of 
Scripture,  as  him  that  prophesies  things  to  come.  Now  he 
that  receives  a  prophet,  a  just  man,  or  a  disciple,  shall 
have  the  same  or  like  reward,  that  is  to  say,  shall  have  the 
same  eternal  life  which  is  appointed  for  them  in  Christ's 
blood  and  merits.  For  except  thou  wert  elect  to  the  same 
eternal  life,  and  hadst  the  same  faith  and  trust  in  God,  and 
the  same  Spirit,  thou  never  couldest  consent  to  their  deeds 
and  help  them.  But  thy  deeds  testify  what  thou  art,  and 
certify  thy  conscience  that  thou  art  received  to  mercy,  and 
sanctified  in  Christ's  sufferings,  and  shalt  hereafter,  with 
all  them  that  follow  God,  receive  the  reward  of  eternal 
life. 

*  Tindal  here  alludes  to  the  work  called  Gesta  Romanorum, 
which  contained  a  variety  of  narratives,  some  of  doubtful  authority. 


44  Tindal. 

"  Of  thy  words  thou  shalt  be  justified,  and  of  thy  words 
thou  shalt  be  condemned."  (Matt,  xii.)  That  is,  thy  words 
as  well  as  other  deeds,  shall  testify  with  thee  or  against 
thee  at  the  day  of  judgment.  Many  there  are  which  ab- 
stain from  the  outward  deeds  of  fornication  and  adultery, 
nevertheless  rejoice  to  talk  thereof  and  laugh ;  their  words 
and  laughter  testify  against  them  that  their  heart  is  impure, 
and  they  are  adulterers  and  fornicators  in  the  sight  of  God. 
The  tongue  and  other  signs  ofttimes  utter  the  malice  of  the 
heart,  though  a  man  for  many  causes  abstain  his  hand  from 
the  outward  deed  or  act. 

"  If  thou  wilt  enter  into  life,  keep  the  commandments." 
(Matt,  xix.)  First,  remember  that  when  God  commands  us 
to  do  any  thing,  he  doeth  it  not  because  that  we  of  ourselves 
are  able  to  do  that  which  he  commands ;  but  that  by  the 
law  we  might  see  and  know  our  horrible  condemnation  and 
captivity  under  sin,  and  therefore  should  repent  and  come 
to  Christ,  and  receive  mercy  and  the  Spirit  of  God,  to  loose 
us,  to  strengthen  us,  and  make  us  able  to  do  God's  will, 
which  is  the  law.  Now  when  he  saith.  If  thou  wilt  enter 
into  life,  keep  the  commandments,  it  is  as  much  as  to  say, 
he  that  keeps  the  commandments  is  entered  into  life :  for 
except  a  man  have  first  the  Spirit  of  life  in  him  by  Christ's 
purchasing,  it  is  impossible  for  him  to  keep  the  command- 
ments, or  that  his  heart  should  be  loose  or  at  liberty  to  de- 
sire after  them,  for  of  nature  we  are  enemies  to  the  law  of 
God. 

As  touching  what  Christ  said  afterwards,  "  If  thou  wilt 
be  perfect,  go  and  sell  thy  substance,  and  give  it  to  the 
poor" — he  saith  it  not  as  that  there  were  any  greater  per- 
fection than  to  keep  the  law  of  God,  (for  that  is  all  per- 
fection,) but  to  show  the  other  his  blindness,  who  saw  not 
that  the  law  is  spiritual,  and  requires  the  heart.  But  be- 
cause he  knew  not  that  he  had  hurt  any  man  with  the  out- 
ward deed,  he  supposed  that  he  loved  his  neighbour  as 
himself.  But  when  he  was  bid  to  show  the  deeds  of  love, 
and  give  of  his  abundance  to  them  that  needed,  he  de- 
parted mourning.  Which  is  an  evident  token  that  he  loved 
not  his  neighbour  as  well  as  himself.  For  if  he  had 
need  himself,  it  would  not  have  grieved  him  to  have  re- 
ceived succour  of  another  man.  Moreover,  he  saw  not 
that  it  was  murder  and  theft,  that  a  man  should  have 
abundance  of  riches  lying  by  him,  and  not  show  mercy 
therewith,  and  kindly  succour  his  neighbour's  need.     God 


The  Parable  of  the  Wicked  Mammon,  45 

has  given  one  man  riches  to  help  another  at  need.  If  thy 
neighbour  need,  and  thou  help  him  not,  being  able,  thou 
withhoidest  his  due  from  him,  and  art  a  thief  before  God. 

That  also,  which  Christ  saith,  how  that  it  is  harder  for  a 
rich  man,  who  loveth  his  riches  so  that  he  cannot  find  in 
his  heart  liberally  and  freely  to  help  the  poor  and  needy, 
to  enter  into  the  kingdom  of  heaven,  than  for  a  camel  to 
go  through  the  eye  of  a  needle,  declares  that  he  was  not 
entered  into  the  kingdom  of  heaven,  that  is  to  say  eternal 
life.  But  he  that  keeps  the  commandments  is  entered  into 
life,  he  has  life  and  the  Spirit  of  life  in  him. 

"  This  kind  of  devils  goeth  not  out  but  by  prayer  and 
fasting."  (Matt,  xvii.) — Not  that  the  devil  is  cast  out  by 
the  merits  of  fasting  or  praying.  For  he  saith  before,  that 
for  their  unbelief's  sake, they  could  not  cast  him  out.  It  is 
faith,  no  doubt,  that  casts  out  the  devils,  and  faith  it  is  that 
fasts  and  prays.  Faith  has  the  promises  of  God  whereun- 
to  she  cleaves,  and  in  all  things  thirsts  for  the  honour  of 
God.  She  fasts  to  subdue  the  body  unto  the  spirit,  that 
the  prayer  be  not  hindered,  and  that  the  spirit  may  quietly 
talk  with  God;  she  also,  whenever  opportunity  is  given, 
prays  God  to  fiilfil  his  promises  unto  his  praise  and  glory. 
And  God,  who  is  merciful  in  promising  and  true  to  fulfil 
them,  casts  out  the  devils,  and  doth  all  that  faith  desires, 
and  satisfies  her  thirst. 

"  Come,  ye  blessed  of  my  Father,  inherit  the  kingdom 
prepared  for  you  from  the  beginning  of  the  world;  for  I 
was  athirst,  and  ye  gave  me  drink,"  &c.  (Matt,  xxv.) — 
Not  that  a  man  with  works  deserves  eternal  life,  as  a  work- 
man or  labourer  his  hire  or  wages.  Thou  readest  in  the 
text,  that  the  kingdom  was  prepared  for  us  from  the  be- 
ginning of  the  world.  And  we  are  blessed  and  sanctified. 
In  Christ's  blood  we  are  blessed  from  that  bitter  curse  and 
damnable  captivity  under  sin,  wherein  we  were  born  and 
conceived.  And  Christ's  Spirit  is  poured  into  us,  to  bring 
forth  good  works,  and  our  works  are  the  fruits  of  the  Spirit, 
and  the  kingdom  is  the  deserving  of  Christ's  blood,  and  so 
is  faith  and  the  Spirit,  and  good  works  also.  Notwith- 
standing, the  kingdom  follows  good  works,  and  good  works 
testify  that  we  are  heirs  thereof,  and  at  the  day  of  judg- 
ment shall  they  testify  for  the  elect  unto  their  comfort  and 
glory:  and  to  the  confusion  of  the  ungodly,  unbelieving, 
and  faithless  sinners,  who  had  not  trust  in  the  word  of 
God's  promises,  nor  desire  to  the  will  of  God ;  but  were 


46  Tindal. 

carried  of  the  spirit  of  their  father  the  devil,  unto  all  abo- 
mination, to  work  wickedness  with  all  lust,  delectation  and 
greediness. 

"Many  sins  are  forgiven  her,  for  she  loveth  much," 
(Luke  vii.) — Not  that  love  was  cause  of  forgiveness  of 
sins,  but  contrariwise  the  forgiveness  of  sins  caused  love, 
as  it  follows,  to  whom  less  was  forgiven  that  same  loveth 
less.  And  before,  he  commended  the  judgment  of  Simon, 
who  answered  that  he  loveth  most  to  whom  most  was  for- 
given; and  also  said  at  the  last.  Thy  faith  hath  saved  thee, 
(or  made  thee  safe)  go  in  peace.  We  cannot  love  except 
we  see  some  benefit  and  kindness.  As  long  as  we  look  on 
the  law  of  God  only,  where  we  see  but  sin  and  damnation 
and  the  wrath  of  God  upon  us,  yea  where  we  were  damned 
afore  we  were  born,  we  cannot  love  God.  No,  we  cannot 
but  hate  him  as  a  tyrant,  unrighteous,  unjust,  and  flee  from 
him  as  did  Cain.  But  when  the  gospel,  that  is  those 
glad  tidings  and  joyful  promises,  are  preached,  how  that 
in  Christ,  God  loves  us  first,  forgives  us,  and  has  mercy 
on  us,  then  we  love  again,  and  the  deeds  of  our  love  de- 
clare our  faith.  This  is  the  manner  of  speaking;  as  we 
say.  Summer  is  nigh,  for  the  trees  blossom.  Now  the 
blossoming  of  the  trees  is  not  the  cause  that  summer  draws 
nigh;  but  the  drawing  nigh  of  summer  is  the  cause  of  the 
blossoms,  and  the  blossoms  put  us  in  remembrance  that 
summer  is  at  hand.  So  Christ  here  teaches  Simon  by  the 
fervour  of  love  in  the  outward  deeds,  to  see  a  strong  faith 
within,  whence  so  great  love  springs.  As  the  manner  is 
to  say.  Do  your  charity,  show  your  charity,  do  a  deed  of 
charity,  show  your  mercy,  do  a  deed  of  mercy;  meaning 
thereby  that  our  deeds  declare  how  we  love  our  neighbours, 
and  how  much  we  have  compassion  on  them  at  their  need. 
Moreover  it  is  not  possible  to  love  except  we  see  a  cause. 
Except  we  see  in  our  hearts  the  love  and  kindness  of  God 
toward  us  in  Christ  our  Lord,  it  is  not  possible  to  love 
God  aright. 

We  say  also,  "  He  that  loves  not  my  dog,  loves  not  me." 
Not  that  a  man  should  love  my  dog  first,  but  if  a  man 
loved  me,  the  love  wherewith  he  loved  me  would  compel 
him  to  love  my  dog,  though  the  dog  deserved  it  not,  yea, 
though  the  dog  had  done  him  a  displeasure,  yet  if  he  loved 
me,  the  same  love  would  refrain  him  from  revenging  him- 
self, and  cause  him  to  refer  the  vengeance  unto  me.  Such 
speakings  find  we  in  Scripture;  John  in  the  fourth  of  his 


The  Parable  of  the  Wicked  Mammon.  47 

first  epistle  saith,  He  that  saith  I  love  God,  and  yet  hateth 
his  brother,  is  a  liar ;  for  how  can  he  that  loveth  not  his 
brother  whom  he  seeth,  love  God  whom  he  seeth  not] 
This  is  not  spoken  that  a  man  should  first  love  his  brother 
and  then  God,  but  as  it  follows;  for  this  commandment 
have  we  of  him,  that  he  which  loveth  God  should  love  his 
brother  also.  To  love  my  neighbour  is  the  commandment ; 
and  he  that  loveth  not  this  commandment,  loveth  not  God. 
The  keeping  of  the  commandment  declares  what  love  I 
have  to  God.  If  I  loved  God  purely,  nothing  that  my 
neighbour  could  do  were  able  to  make  me  either  to  hate 
him,  or  to  take  vengeance  on  him  myself,  seeing  that  God 
has  commanded  me  to  love  him,  and  to  remit  all  ven- 
geance unto  him.  Mark  now;  how  much  I  love  the  com- 
mandment, so  much  I  love  God;  how  much  I  love  God, 
so  much  believe  I  that  he  is  merciful,  kind,  and  good,  yea, 
and  a  Father  unto  me  for  Christ's  sake.  How  much  I 
believe  that  God  is  merciful  unto  me,  and  that  he  will  for 
Christ's  sake  fulfil  all  his  promises  unto  me ;  so  much  I 
see  my  sins,  so  much  do  my  sins  grieve  me,  so  much  do  I 
repent  and  sorrow  that  I  sin,  so  much  that  poison  which 
moves  me  to  sin  displeases  me,  and  so  greatly  desire  I  to 
be  healed.  So  now  by  the  natural  order ;  first  I  see  my 
sin ;  then  I  repent  and  sorrow ;  then  I  believe  God's  pro- 
mises, that  he  is  merciful  unto  me,  and  forgives  me,  and 
will  heal  me  at  the  last ;  then  I  love,  and  then  I  prepare 
myself  to  the  commandment. 

"  This  do  and  thou  shalt  live."  (Luke  x.)— That  is  to 
say.  Love  thy  Lord  God  with  all  thy  heart,  with  all  thy 
soul,  and  with  all  thy  strength,  and  with  all  thy  mind,  and 
thy  neighbour  as  thyself.  As  who  should  say.  If  thou 
do  this,  or  though  thou  canst  not  do  it,  yet  if  thou  feelest 
desire  thereunto,  and  thy  spirit  sighs,  mourns,  and  longs 
after  strength  to  do  it,  take  a  sign  and  evident  token 
thereby,  that  the  Spirit  of  life  is  in  thee,  and  that  thou  art 
elect  to  life  everlasting,  by  Christ's  blood ;  whose  gift  and 
purchase  is  thy  faith,  and  that  Spirit  which  worketh  the 
will  of  God  in  thee;  whose  gift  also  are  thy  deeds,  or 
rather  the  deeds  of  the  Spirit  of  Christ,  and  not  thine,  and 
whose  gift  is  the  reward  of  eternal  life,  which  follows  good 
works. 

It  follows  also  in  the  same  place  of  Luke,  "  When  he 
should  depart  he  plucked  out  twopence  and  gave  them  to 
the  host,  and  said  unto  him,  Take  the  charge  or  cure  of 


48  TindaL 

him,  and  whatsoever  Ihou  spendest  more  I  will  recom- 
pense it  thee  at  my  coming  again."  Remember,  this  is 
a  parable,  and  a  parable  may  not  be  expounded  word  for 
word;  but  the  intent  of  the  similitude  must  be  sought  out 
only  in  the  whole  parable.  The  intent  of  the  similitude  is 
to  show  to  whom  a  man  is  a  neighbour,  or  who  is  a  man's 
neighbour,  which  is  both  one,  and  what  it  is  to  love  a  man's 
neighbour  as  himself. 

The  Samaritan  helped  him  and  showed  mercy  as  long 
as  he  was  present,  and  when  he  could  be  no  longer  pre- 
sent, he  left  his  money  behind  him.  And  if  that  were  not 
sufficient,  he  left  his  credence*  to  make  good  the  rest,  and 
forsook  him  not  as  long  as  the  other  had  need.  Then  said 
Christ,  Go  thou  and  do  likewise;  that  is,  without  differ- 
ence or  respect  of  persons ;  whosoever  needs  thy  help,  him 
count  thy  neighbour,  and  be  thou  his  neighbour,  and  show 
mercy  on  him  as  long  as  he  needs  thy  succour,  and  that 
is  to  love  a  man's  neighbour  as  himself.  Neighbour  is  a 
word  of  love,  and  signifies  that  a  man  should  be  ever  nigh 
and  at  hand,  and  ready  to  help  in  time  of  need. 

They  that  will  interpret  parables  word  by  word,  fall  into 
straits  ofttimes,  whence  they  cannot  rid  themselves;  and 
preach  lies  instead  of  the  truth.  As  do  they  who  interpret 
by  the  twopence,  the  Old  Testament  and  the  New,  and  by 
that  which  is  bestowed,  works  of  supererogation.  Howbeit 
superarrogance  were  a  fitter  term.  That  is  to  say,  deeds 
which  are  more  than  the  law  requires,  deeds  of  perfection 
and  of  liberality  which  a  man  is  not  bound  to  do  but  of  his 
free  will :  and  for  them  he  shall  have  a  higher  place  in 
heaven,  and  may  give  to  others  of  his  merits ;  or  of  which 
the  pope  after  his  death,  may  give  pardons  from  the  pains 
of  purgatory. 

Against  which  exposition  I  answer;  first,  a  greater  per- 
fection than  the  law  is  there  not.  A  greater  perfection 
than  to  love  God  and  his  will,  which  is  the  command- 
ments, with  all  thine  heart,  with  all  thy  soul,  with  all  thy 
strength,  with  all  thy  mind,  is  there  none ;  and  to  love  a 
man's  neighbour  as  himself  is  like  the  same.  It  is  a  won- 
derful love  wherewith  a  man  loves  himself.  As  glad  as  I 
would  be  to  receive  pardon  of  mine  own  life,  if  I  had  de- 
served death,  so  glad  ought  I  to  be  to  defend  my  neigh- 
bour's life  without  respect  of  my  life,  or  of  my  goods.  A 
man  ought  neither  to  spare  his  goods  nor  yet  himself  for 
*  Credit. 


The  Parable  of  the  Wicked  Mammon.  49 

his  brother's  sake,  after  the  example  of  Christ.  (1  John  iii.) 
Herein,  saith  he,  perceive  we  love,  in  that  he,  that  is  to  say- 
Christ,  gave  his  life  for  us,  we  ought  therefore  to  bestow 
our  lives  for  the  brethren.  Now,  saith  Christ,  (John  xv.) 
There  is  no  greater  love  than  that  a  man  bestow  his  life  for 
his  friend. 

Moreover,  no  man  can  fulfil  the  law;  for  John  saith, 
(1  John  i.)  If  we  say  we  have  no  sin,  we  deceive  ourselves 
and  truth  is  not  in  us ;  if  we  acknowledge  our  sins,  he  is 
faithful  and  righteous  to  forgive  us  our  sins,  and  to  purge 
us  from  all  iniquity.  And  in  the  Lord's  prayer  also  we 
say.  Father,  forgive  us  our  sins.  Now  if  we  be  all  sinners, 
none  fulfils  the  law:  for  he  that  fulfilleth  the  law  is  no  sin- 
ner. In  the  law,  neither  Peter  nor  Paul  nor  any  other 
creature  save  Christ  only,  may  rejoice.  In  the  blood  of 
Christ,  which  fulfilled  the  law  for  us,  may  every  person 
that  repents,  believes,  loves  the  law,  and  mourns  for  strength 
to  fulfil  it,  rejoice,  be  he  ever  so  weak  a  sinner.  The  two- 
pence, therefore,  and  the  credence  that  he  left  behind  him 
to  bestow  more,  if  need  were,  signifies  that  he  was  every- 
where merciful,  both  present  and  absent,  without  feigning, 
cloaking,  complaining,  or  excusing,  and  forsook  not  his 
neighbour  as  long  as  he  had  need.  Which  example  I  pray 
that  men  may  follow ;  and  let  works  of  supererogation  alone. 

"  Mary  hath  chosen  a  good  part  which  shall  not  be  taken 
from  her."  (Luke  x.) — She  was  first  chosen  of  God  and 
called  by  grace,  both  to  know  her  sin  and  also  to  hear  the 
word  of  faith,  health,*  and  glad  tidings  of  mercy  in  Christ; 
and  faith  was  given  her  to  believe,  and  the  Spirit  of  God 
loosed  her  heart  from  the  bondage  of  sin:  then  she  con- 
sented to  the  will  of  God  again,  and  above  all  things  de- 
lighted to  hear  the  word  wherein  she  had  obtained  everlast- 
ing health,  and  this  of  his  own  mouth,  which  had  purchased 
so  great  mercy  for  her.  God  chooses  us  first  and  loves  us 
first,  and  opens  our  eyes  to  see  his  exceeding  abundant 
love  to  us  in  Christ,  and  then  we  love  again,  and  accept 
his  will  above  all  things,  and  serve  him  in  that  office 
whereunto  he  has  chosen  us. 

"  Sell  that  ye  have,  and  give  alms,  and  make  you  bags 
which  wax  not  old,  and  treasure  which  faileth  not  in  hea- 
ven." (Luke  xii.) — This  and  such  like,  are  not  spoken 
that  we  should  work  as  hirelings  in  respect  of  reward,  and 

*  Salvation. 
TINDAL.  5 


50  Tindal. 

as  though  we  should  obtain  heaven  with  merit ;  for  he  saith 
a  little  before,  Fear  not,  little  flock,  for  it  is  your  Father's 
pleasure  to  give  you  a  kingdom.  The  kingdom  comes  then 
of  the  good  will  of  almighty  God  through  Christ,  and  such 
things  are  spoken,  partly  to  put  us  in  remembrance  of  our 
duty  to  be  kind  again.  As  is  that  saying,  Let  your  light 
so  shine  before  men  that  they,  seeing  your  good  works,  may 
glorify  your  Father  which  is  in  heaven :  as  though  one 
should  say,  If  God  has  given  you  so  great  gifts,  see  ye  be 
not  unthankful,  but  bestow  them  unto  his  praise.  Some 
things  are  spoken  to  move  us  to  put  our  trust  in  God,  as 
are  these;  Behold  the  lilies  of  the  field:  Behold  the  birds 
of  the  air:  If  your  children  ask  you  for  bread  will  ye 
proffer  them  a  stone?  and  many  such  like.  Some  are 
spoken  to  put  us  in  remembrance  to  be  sober;  to  watch 
and  pray;  and  to  prepare  ourselves  against  temptations; 
and  that  we  should  understand  and  know,  that  temptations 
and  occasion  of  evil  come  most  when  they  are  least  looked 
for,  lest  we  should  be  careless  and  sure  of  ourselves,  neg- 
ligent and  unprepared.  Some  things  are  spoken  that  we 
should  fear  the  wonderful  and  incomprehensible  judgments 
of  God  lest  we  should  presume.  Some  to  comfort  us  that 
we  despair  not.  And  for  like  causes  are  all  the  examples 
of  the  Old  Testament. 

The  Scriptures  to  he  understood  spiritually. 

In  conclusion,  the  Scripture  speaks  many  things  as  the 
world  speaks,  but  they  may  not  be  worldly  understood, 
but  ghostly  and  spiritually,  yea,  the  Spirit  of  God  only 
understands  them,  and  where  he  is  not,  there  is  not  the 
understanding  of  the  Scripture,  but  unfruitful  disputing  and 
brawling  about  words. 

The  Scripture  saith,  God  seelh,  God  heareth,  God  smell- 
eth,  God  walketh,  God  is  with  them,  God  is  not  with  them, 
God  is  angry,  God  is  pleased,  God  sendeth  his  Spirit,  God 
taketh  his  Spirit  away,  and  a  thousand  such  like;  and 
yet  none  of  them  is  true  after  the  worldly  manner,  and  as 
the  words  sound.  Read  the  second  of  Paul  to  the  Co- 
rinthians :  the  natural  man  understands  not  the  things  of 
God,  but  the  Spirit  of  God  only.  And  we,  saith  he,  have 
received  the  Spirit  which  is  of  God,  to  understand  the  things 
which  are  given  us  of  God.  For  without  the  Spirit  it  is 
impossible  to  understand  them.  Read  also  the  eighth  to 
the  Romans;  They  that  are  led  with  the  Spirit  of  God, 


The  Parable  of  the  Wicked  Mammon.  51 

are  the  sons  of  God.  Now  the  son  knoweth  his  Father's 
will,  and  the  servant  that  hath  not  the  Spirit  of  Christ, 
saith  Paul,  is  none  of  his ;  likewise  he  that  hath  not  the 
Spirit  of  God,  is  none  of  God's,  for  it  is  both  one  Spirit,  as 
thou  mayest  see  in  the  same  place. 

Now  he  that  is  of  God,  heareth  the  word  of  God.  (John 
viii.)  And  who  is  of  God  but  he  that  hath  the  Spirit  of 
God  ?  Furthermore,  saith  he,  Ye  hear  it  not,  because  ye 
are  not  of  God ;  that  is,  ye  have  no  desire  for  the  word  of 
God,  for  ye  understand  it  not,  and  that  because  his  Spirit  is 
not  in  you. 

Forasmuch  then  as  the  Scripture  is  nothing  else  but  that 
which  the  Spirit  of  God  hath  spoken  by  the  prophets  and 
apostles ;  and  cannot  be  understood  but  of  the  same  Spirit ; 
let  every  man  pray  to  God  to  send  him  his  Spirit  to  loose 
him  from  his  natural  blindness  and  ignorance,  and  to  give 
him  understanding,  and  feeling  of  the  things  of  God,  and 
of  the  speaking  of  the  Spirit  of  God.  And  mark  this  process 

First,  We  are  damned  of  nature,  so  conceived  and  born; 
as  a  serpent  is  a  serpent,  and  a  toad  a  toad,  and  a  snake  a 
snake,  by  nature.  And  as  thou  seest  a  young  child  has 
pleasure  in  many  things  wherein  is  present  death,  as  in 
fire,  water,  and  so  forth,  and  so  would  slay  himself  with  a 
thousand  deaths  if  he  were  not  waited  upon  and  kept 
therefrom,  even  so  we,  if  we  should  live  these  thousand 
years,  could  in  all  that  time  delight  in  no  other  thing,  nor 
yet  seek  any  other  thing  but  that  wherein  is  death  of  the 
soul. 

Secondly,  Of  the  whole  multitude  of  the  nature  of  man 
whom  God  has  elected  and  chosen,  and  to  whom  he  hath 
appointed  mercy  and  grace  in  Christ,  to  them  he  sends 
his  Spirit,  which  opens  their  eyes,  shows  them  their 
misery,  and  brings  them  unto  the  knowledge  of  them- 
selves; so  that  they  hate  and  abhor  themselves,  are  asto- 
nished and  amazed,  and  at  their  wit's  end,  neither  know 
what  to  do,  nor  where  to  seek  health.*  Then,  lest  they 
should  flee  from  God  by  desperation,  he  comforts  them 
again  with  his  sweet  promises  in  Christ,  and  certifies  their 
hearts  that  for  Christ's  sake  they  are  received  to  mercy, 
and  their  sins  forgiven,  and  they  elected  and  made  the 
sons  of  God,  and  heirs  with  Christ  of  eternal  life;  and 
thus,  through  faith,  are  they  set  at  peace  with  God. 
*  Salvation. 


52  Tindal. 

Now  we  may  not  ask  why  God  chooses  one  and  not  an- 
other; neither  think  that  God  is  unjust  to  condemn  us  be- 
fore we  do  any  actual  deed;  seeing  that  God  hath  power 
over  all  his  creatures,  qf  right  to  do  with  them  what  he 
lists,  or  to  make  of  everyone  of  them  as  he  listeth.  Our 
darkness  cannot  perceive  his  light.  •  God  will  be  feared, 
and  not  have  his  secret  judgments  known.  Moreover,  we 
by  the  light  of  faith  see  a  thousand  things  which  are  im- 
possible for  an  infidel  to  see;  so  likewise,  no  doubt,  in  the 
light  of  the  clear  vision  of  God,  we  shall  see  things  which 
now  God  will  not  have  known.  For  pride  ever  accompanies 
high  knowledge,  but  grace  accompanies  meekness.  Let  us 
therefore  give  diligence  rather  to  do  the  will  of  God,  than  to 
search  his  secrets,  which  are  not  profitable  for  us  to  know. 

When  we  are  thus  reconciled  to  God ;  made  the  friends 
of  God,  and  heirs  of  eternal  life:  the  Spirit  that  God  hath 
poured  into  us  testifies,  that  we  may  not  live  after  our  old 
deeds  of  ignorance :  for  how  is  it  possible  that  we  should 
repent  and  abhor  them,  and  yet  have  desire  to  live  in  them? 
We  are  sure,  therefore  that  God  hath  created  and  made  us 
new  in  Christ,  and  put  his  Spirit  in  us,  that  we  should  live 
a  new  life,  which  is  the  life  of  good  works. 

What  are  good  works. 

That  thou  mayest  know  what  are  good  works,  and  the 
intent  of  good  works,  or  wherefore  good  works  serve,  mark 
this  that  follows. 

The  life  of  a  Christian  man  is  inward  between  him  and 
God,  and  properly  is  the  consent  of  the  spirit  to  the  will  of 
God,  and  to  the  honour  of  God.  And  God's  honour  is  the 
final  end  of  all  good  works. 

Good  works  are  all  things  that  are  done  within  the  laws 
of  God,  in  which  God  is  honoured,  and  for  which  thanks 
are  given  to  God. 

The  true  use  of  Fasting. 
Fasting  is  to  abstain  from  surfeiting,  or  overmuch 
eating,  from  drunkenness,  and  care  of  the  world,  as  thou 
mayest  read  Luke  xxi. ;  and  the  end  of  fasting  is  to  tame 
the  body,  that  the  Spirit  may  have  a  free  course  to  God, 
and  may  quietly  talk  with  God.  For  overmuch  eating  and 
drinking,  and  care  of  worldly  business,  press  down  the 
spirit,  choke  her  and  tangle  her  that  she  cannot  lifi,  up 
herself  to  God.     Now  he  that  fasts  for  any  other  intent 


The  Parable  of  the  Wicked  Mammon.  53 

than  to  subdue  the  body,  that  the  spirit  may  wait  on  God, 
and  freely  exercise  herself  in  the  things  of  God,  the  same 
is  blind,  and  knows  not  what  he  doeth;  he  errs  and  shoots 
at  a  wrong  mark,  and  his  intent  and  imagination  is  abo- 
minable in  the  sight  of  God.  When  thou  fastest  from 
meat,  and  drinkest  all  day,  is  that  a  Christian  fast?  or  to 
eat  at  one  meal  that  which  were  sufficient  for  four?  A 
man  at  four  times  may  bear  that  which  he  cannot  at  once? 
Some  fast  from  meat  and  drink,  and  yet  so  entangle  them- 
selves in  worldly  business  that  they  cannot  once  think  on 
God.  Some  abstain  from  butter,  some  from  eggs,  some 
from  all  manner  of  white  meat;  some  this  day,  some  that 
day;  some  in  the  honour  of  this  saint,  some  of  that,  and 
every  man  for  a  sundry  purpose.  Some  for  the  tooth  ache, 
some  for  the  head  ache,  for  fevers,  pestilence,  for  sudden 
death,  for  hanging,  drowning,  and  to  be  delivered  from  the 
pains  of  hell.  Some  are  so  mad,  that  they  fast  one  of  the 
Thursdays  between  the  two  St.  Mary  days,  in  the  worship 
of  that  saint,  whose  day  is  hallowed  between  Christmas 
and  Candlemas;  and  that  to  be  delivered  from  the  pesti- 
lence! All  those  men  fast  without  conscience  of  God,  and 
without  knowledge  of  the  true  intent  of  fasting,  and  do  no 
other  than  honour  saints,  as  the  Gentiles  and  heathen 
worshipped  their  idols,  and  are  drowned  in  blindness,  and 
know  not  of  the  testament  that  God  hath  made  toward  man 
in  Christ's  blood.  In  God  they  have  neither  hope  nor  con- 
fidence, neither  believe  his  promises,  neither  know  his  will, 
but  are  yet  in  captivity  under  the  prince  of  darkness. 

Watching. 

To  WATCH,  is  not  only  to  abstain  from  sleep,  but  also  to 
he  circumspect  and  to  consider  all  perils;  as  a  man  should 
watch  a  tower  or  a  castle.  We  must  remember  that  the 
snares  of  the  devil  are  infinite  and  innumerable,  and  that 
every  moment  new  temptations  arise,  and  that  in  all  places 
fresh  occasions  meet  us;  against  which  we  must  prepare 
ourselves  and  turn  to  God,  and  complain  to  him,  and  make 
our  moan,  and  desire  him  of  his  mercy  to  be  our  shield, 
our  tower,  our  castle,  and  defence  from  all  evil;  to  put  his 
strength  in  us,  for  without  him  we  can  do  nought;  and 
above  all  things  we  must  call  to  mind  what  promises  God 
has  made,  and  what  he  has  sworn  that  he  will  do  to  us  for 
Christ's  sake;  and  with  strong  faith  cleave  unto  him,  and 
6* 


54  Tindal. 

desire  him  of  his  mercy  and  for  the  love  that  he  has  to 
Christ,  and  for  his  truth's  sake,  to  fulfil  his  promises.  If 
we  thus  cleave  to  God  with  strong  faith  and  believe  his 
words,  then,  as  saith  Paul,  (1  Cor.  x.)  God  is  faithful  that 
he  will  not  suffer  us  to  be  tempted  above  that  we  are  able, 
or  above  our  might;  that  is  to  say,  if  we  cleave  to  his  pro- 
mises and  not  to  our  own  fantasies  and  imaginations,  he 
will  put  might  and  power  into  us  that  shall  be  stronger  than 
all  the  temptation  which  he  shall  suffer  to  be  against  us. 


Prayer^  what  it  is. 

Prayer  is  a  mourning,  a  longing,  and  a  desire  of  the 
spirit  toward  God,  for  that  which  she  needs,  as  a  sick  man 
mourns  and  sorrows  in  his  heart,  longing  for  health.  Faith 
ever  prayeth.  For  after  that  by  faith  we  are  reconciled  to 
God,  and  have  received  mercy  and  forgiveness  of  God,  the 
spirit  longeth  and  thirsteth  for  strength  to  do  the  will  of 
God,  and  that  God  may  be  honoured,  his  name  hallowed, 
and  his  pleasure  and  will  fulfilled.  The  spirit  waiteth  and 
watcheth  on  the  will  of  God,  and  ever  has  her  own  fragility 
and  weakness  before  her  eyes;  and  when  she  sees  temp- 
tation and  peril  draw  nigh,  she  turns  to  God,  and  to  the 
testament  that  God  hath  made  to  all  that  believe  and  trust 
in  Christ's  blood;  and  desires  God  for  his  mercy,  and 
truth,  and  for  the  love  he  hath  to  Christ,  that  he  will  fulfil 
his  promise;  that  he  will  succour,  and  help,  and  give  us 
strength;  and  that  he  will  sanctify  his  name  in  us,  and  ful- 
fil his  godly  will  in  us;  and  that  he  will  not  look  on  our  sin 
and  iniquity,  but  on  his  mercy,  on  his  truth,  and  on  the 
love  that  he  owes  to  his  Son  Christ;  and  for  his  sake  to 
keep  us  from  temptation,  that  we  be  not  overcome;  and 
that  he  deliver  us  from  evil,  and  whatsoever  moves  us  con- 
trary to  his  godly  will. 

Moreover,  of  his  own  experience  he  feels  other  men's 
need,  and  no  less  commends  to  God  the  infirmities  of 
others  than  his  own,  knowing  that  there  is  no  strength,  no 
help,  no  succour,  but  of  God  only.  And  as  merciful  as 
he  feels  God  in  his  heart  toward  himself,  so  merciful  is  he 
to  others ;  and  as  greatly  as  lie  feels  his  own  misery,  so 
great  compassion  has  he  on  others.  His  neighbour  is  no 
less  a  care  to  him  than  himself;  he  feels  his  neighbour's 
grief  no  less  than  his  own.     And  whensoever  he  sees  oc- 


The  Parable  of  the  Wicked  Mammon.  55 

casion,  he  cannot  but  pray  for  his  neighbour  as  well  as  for 
himself;  his  nature  is  to  seek  the  honour  of  God  in  all 
men,  and  to  draw  as  much  as  in  him  is,  all  men  unto  God. 
This  is  the  law  of  love,  which  springs  out  of  Christ's  blood 
into  the  hearts  of  all  them  that  have  their  trust  in  him. 
No  man  needs  to  bid  a  Christian  man  pray,  if  he  see  his 
neighbour's  need;  if  he  see  it  not,  put  him  in  remembrance 
only,  and  then  he  cannot  but  do  his  duty. 

Now,  as  we  desire  one  another  to  pray  for  us,  that  we  do 
to  put  our  neighbour  in  remembrance  of  his  duty,  and  not 
that  we  trust  in  his  holiness.  Our  trust  is  in  God,  in  Christ, 
and  in  the  truth  of  God's  promises ;  we  have  also  a  promise, 
that  when  two  or  three,  or  more,  agree  together  in  any 
thing,  according  to  the  will  of  God,  God  heareth  us.  Not- 
withstanding, as  God  hears  many,  so  he  hears  ^ew^  and  so 
he  hears  one  if  he  pray  after  the  will  of  God,  and  desire 
the  honour  of  God.  He  that  desires  mercy,  the  same  feels 
his  own  misery  and  sin,  and  mourns  in  his  heart  to  be  de- 
livered, that  he  might  honour  God ;  and  God  for  his  truth 
must  hear  him,  which  saith  by  the  mouth  of  Christ,  (Matt. 
V.)  Blessed  are  they  that  hunger  and  thirst  after  righteous- 
ness, for  they  shall  be  filled.  God,  for  his  truth's  sake, 
must  put  the  righteousness  of  Christ  in  him,  and  wash  his 
unrighteousness  away  in  the  blood  of  Christ.  And  be  the 
sinner  ever  so  weak,  ever  so  feeble  and  frail,  sin  he  ever  so 
oft  and  so  grievously;  yet  so  long  as  this  desire,  and 
mourning  to  be  delivered,  remains  in  him,  God  sees  not 
his  sins  and  reckons  them  not,  for  his  truth's  sake,  and  love 
to  Christ.  He  is  not  a  sinner  in  the  sight  of  God  that 
would  be  no  sinner.  He  that  would  be  delivered  has  his 
heart  loose  already.  His  heart  sins  not,  but  mourns,  re- 
pents, and  consents  unto  the  law  and  will  of  God,  and  jus- 
tifies God ;  that  is,  bears  record  that  God  who  made  the 
law  is  righteous  and  just.  And  such  a  heart,  trusting  in 
Christ's  blood,  is  accepted  for  fully  righteous.  And  his 
weakness,  infirmity,  and  frailty  is  pardoned,  and  his  sins 
not  looked  upon;  until  God  put  more  strength  in  him,  and 
lulfil  his  desire. 

When  the  weak  in  the  faith,  and  unexpert  in  the  mys- 
teries of  Christ  desire  us  to  pray  for  them,  then  ought  we 
to  lead  them  to  the  truth  and  promises  of  God,  and  teach 
them  to  put  their  trust  in  the  promises  of  God,  in  the  love 
that  God  hath  to  Christ,  and  to  us  for  his  sake;  and  to 
strengthen  their  weak  consciences;  showing  and  proving 


56  Tindal. 

by  the  Scripture,  that  as  long  as  they  follow  the  Spirit  and 
resist  sin,  it  is  impossible  they  should  fall  so  deep  that 
God  shall  not  pull  them  up  again,  if  they  hold  fast  by  the 
anchor  of  faith,  having  trust  and  confrdence  in  Christ. 
The  love  that  God  hath  to  Christ  is  infinite;  and  Christ 
did  and  suffered  all  things,  not  for  himself,  to  obtain  favour 
or  aught  else;  for  he  had  ever  the  full  favour  of  God,  and 
was  ever  Lord  over  all  things;  but  to  reconcile  us  to  God, 
and  to  make  us  heirs  with  him,  of  his  Father's  kingdom. 
And  God  hath  promised,  that  whosoever  calleth  on  his 
name  shall  never  be  confounded  or  ashamed.  (Rom.  x.) 
If  the  righteous  fall,  saith  the  Scripture,  he  shall  not  be 
bruised;  the  Lord  shall  put  his  hand  under  him.  Who  is 
righteous  but  he  that  trusts  in  Christ's  blood,  be  he  ever 
so  weak?  Christ  is  our  righteousness;  and  in  him  ought 
we  to  teach  all  men  to  trust,  and  to  expound  unto  all  men 
the  testament,  which  God  has  made  to  us  sinners  in  Christ's 
blood.  This  ought  we  to  do,  and  not  make  a  prey  of  them, 
to  lead  them  captive,  to  sit  in  their  consciences,  and  to 
teach  them  to  trust  in  our  holiness,  good  deeds,  and  pray- 
ers, to  the  intent  that  we  should  feed  our  idle  and  slow  bel- 
lies of  their  great  labour  and  sweat,  and  so  to  make  our- 
selves Christs  and  Saviours.  For  if  I  take  on  me  to  save 
others  by  my  merits,  make  I  not  myself  a  Christ  and  a  Sa- 
viour, and  am  indeed  a  false  prophet,  and  a  true  antichrist, 
and  exalt  myself  and  sit  in  the  temple  of  God  ;  that  is,  the 
consciences  of  men. 

Among  Christian  men,  love  makes  all  things  common; 
every  man  is  other's  debtor,  and  every  man  is  bound  to 
minister  to  his  neighbour,  and  to  supply  his  neighbour's 
lack  of  that  wherewith  God  has  endowed  him.  As  thou 
seest  in  the  world,  how  the  lords  and  officers  minister 
peace  in  the  commonwealth,  punish  murderers,  thieves, 
and  evil  doers;  and  to  maintain  their  order  and  estate,  the 
commons  minister  to  them  again  rent,  tribute,  toll,  and 
custom — so  in  the  gospel,  the  curates  which  in  every  parish 
preach  the  gospel,  ought  of  duty  to  receive  an  honest 
living  for  them  and  their  households;  and  even  so  ought 
the  other  officers,  which  are  necessarily  required  in  the 
commonwealth  of  Christ.  We  need  not  use  filthy  lucre  in 
the  gospel,  to  chop  and  change,  and  to  play  the  taverners, 
altering  the  word  of  God  as  they  do  their  wines,  to  their 
most  advantage,  and  to  fashion  God's  word  after  every 
man's  mouth;  or  to  abuse  the  name  of  Christ,  to  obtain 


The  Parable  of  the  Wicked  Mammon.  67 

thereby  authority  and  power  to  feed  our  slow  bellies. — 
Now  seest  thou  what  prayer  is,  the  end  thereof,  and  where- 
fore it  serves. 

If  thou  give  me  a  thousand  pounds  to  pray  for  thee,  I 
am  no  more  bound  than  I  was  before.  Man's  imagination 
can  make  the  commandment  of  God  neither  greater  nor 
smaller,  neither  can  to  the  law  of  God  either  add  or  min- 
ish.  God's  commandment  is  as  great  as  himself.  I  am 
bound  to  love  the  Turk  with  all  my  might  and  power;  yea, 
and  above  my  power,  even  from  the  ground  of  my  heart, 
after  the  example  that  Christ  loved  me, — neither  to  spare 
goods,  body,  nor  life,  to  win  him  to  Christ.  And  what 
can  I  do  more  for  thee  if  thou  gavest  me  all  the  world? 
Where  I  see  need,  there  can  I  not  but  pray,  if  God's  Spirit 
be  in  me. 

Alms,  what  it  is. 

Alms  is  a  Greek  word,  and  signifies  mercy.  One  Chris- 
tian is  debtor  to  another  at  his  need,  of  all  that  he  is  able 
to  do  for  him,  until  his  need  be  sufficed.  Every  Christian 
man  ought  to  have  Christ  always  before  his  eyes,  as  an 
example  to  imitate  and  follow,  and  to  do  to  his  neighbour 
as  Christ  has  done  to  him ;  as  Paul  teaches  in  all  his  epis- 
tles, and  Peter  and  John  also.  This  order  Paul  uses  in  all 
his  epistles :  first,  he  preaches  the  law,  and  proves  that  the 
whole  nature  of  man  is  condemned,  in  that  the  heart  lust- 
eth  contrary  to  the  will  of  God.  For  if  we  were  of  God, 
no  doubt  we  should  have  desire  for  his  will.  Then  he 
preaches  Christ,  the  gospel,  the  promises,  and  the  mercy 
that  God  has  set  forth  to  all  men  in  Christ's  blood;  which 
they  that  believe,  and  take  it  for  an  earnest  thing,  turn 
themselves  to  God,  begin  to  love  God  again,  and  prepare 
themselves  to  his  will  by  the  working  of  the  Spirit  of  God 
in  them.  Last  of  all,  he  exhorts  to  unity,  peace,  and  so- 
berness; to  avoid  brawling,  sects,  opinions,  disputing  and 
arguing  about  words,  and  to  walk  in  the  plain  and  single 
faith  and  feeling  of  the  Spirit,  and  to  love  one  another  after 
the  example  of  Christ,  even  as  Christ  loved  us,  and  to  be 
thankful,  and  to  walk  worthy  of  the  gospel,  and  as  it  be- 
comes Christ,  and  with  the  example  of  pure  living  to  draw 
all  to  Christ. 

Christ  is  Lord  over  all ;  and  every  Christian  is  heir  with 
Christ,  and  therefore  lord  of  all ;  and  every  one  lord  of 
whatsoever  another  has.      If  thy   brother  or  neighbour 


58  Tindal. 

therefore  need,  and  thou  have  to  help  him,  and  yet  show- 
est  not  mercy,  but  withdrawest  thy  hands  from  him,  then 
robbest  thou  him  of  his  own,  and  art  a  thief.  A  Chris- 
tian man  has  Christ's  Spirit.  Now  is  Christ  merciful:  if, 
therefore,  thou  be  not  merciful,  after  the  example  of  Christ, 
then  hast  thou  not  his  Spirit.  If  thou  have  not  Christ's 
Spirit,  then  art  thou  none  of  his,  (Rom.  viii.)  nor  hast  any 
part  with  him.  Moreover,  though  thou  show  mercy  unto 
thy  neighbour,  yet  if  thou  do  it  not  with  such  burning  love 
as  Christ  did  unto  thee,  so  must  thou  acknowledge  thy  sin, 
and  desire  mercy  in  Christ.  A  Christian  man  has  nought 
to  rejoice  in,  as  concerning  his  deeds.  His  rejoicing  is, 
that  Christ  died  for  him,  and  that  he  is  washed  in  Christ's 
blood.  Of  his  deeds  he  rejoices  not,  neither  counts  his 
merits,  neither  gives  pardons  of  them,  neither  seeks  a 
higher  place  in  heaven  by  them,  neither  makes  himself  a 
saviour  of  other  men  through  his  good  works — but  he  gives 
all  honour  to  God,  and  in  his  greatest  deeds  of  mercy,  ac- 
knowledges himself  a  sinner  unfeignedly,  and  is  abundant- 
ly content  with  that  place  which  is  prepared  for  him  of 
Christ ;  and  his  good  deeds  are  to  him  a  sign  only  that 
Christ's  Spirit  is  in  him,  and  he  in  Christ,  and,  through 
Christ,  elect  to  eternal  life. 

The  order  of  love  or  charity  which  some  dream,  the 
gospel  of  Christ  knows  not  of,  that  a  man  should  begin  at 
himself,  and  serve  himself  first,  and  then  descend,  I  know 
not  by  what  steps.  Love  seeks  not  her  own  profit,  (1  Cor. 
xiii.)  but  makes  a  man  forget  himself,  and  turn  his  profit 
to  another  man,  as  Christ  sought  not  himself,  or  his  own 
profit,  but  ours.  This  term,  myself,  is  not  in  the  gospel; 
neither  yet  father,  mother,  sister,  brother,  kinsman,  that 
one  should  be  preferred  in  love  above  another.  But  Christ 
is  all,  in  all  things.  Every  Christian  man  to  another  is 
Christ  himself;  and  thy  neighbour's  need  hath  as  good 
right  in  thy  goods  as  Christ  himself,  who  is  heir  and  Lord 
over  all.  And  look,  what  thou  owest  to  Christ,  that  thou 
owest  to  thy  neighbour's  need ;  to  thy  neighbour  owest 
thou  thine  heart,  thyself,  and  all  that  thou  hast  and  canst 
do.  The  love  that  springs  out  of  Christ  excludes  no 
man,  neither  puts  difference  between  one  and  another.  In 
Christ  we  are  all  of  one  degree,  without  respect  of  persons. 
Notwithstanding,  though  a  Christian  man's  heart  be  open 
to  all  men,  and  receives  all  men,  yet,  because  his  ability 
of  goods  extends  not  so  far,  this  provision  is  made, — that 


The  Parable  of  the  Wicked  Mammon.  59 

every  man  shall  care  for  his  own  household,  as  father  and 
mother,  and  thine  elders  that  have  holpen  thee,  wife,  chil- 
dren, and  servants.  If  thou  shouldest  not  care  and  provide 
for  thine  household,  then  wert  thou  an  infidel,  seeing  thou 
hast  taken  on  thee  so  to  do,  and  forasmuch  as  that  is  thy 
part  committed  to  thee  of  the  congregation.  When  thou 
iiast  done  thy  duty  to  thine  household,  and  yet  hast  further 
abundance  of  the  blessing  of  God,  that  ovvest  thou  to  the 
poor  that  cannot  labour,  or  would  labour  and  can  get  no 
work,  and  are  destitute  of  friends;  to  the  poor,  I  mean, 
which  thou  knowest,  to  them  of  thine  own  parish.  For 
that  provision  ought  to  be  had  in  the  congregation,  that 
every  parish  care  for  their  poor.  If  thy  neighbours  which 
thou  knowest  be  served,  and  thou  yet  have  superfluity,  and 
hearest  necessity  to  be  among  the  brethren  a  thousand  miles 
off,  to  them  art  thou  debtor.  Yea,  to  the  very  infidels  we 
are  debtors,  if  they  need,  so  that  we  maintain  them  not 
against  Christ,  or  to  blaspheme  Christ.  Thus  every  man 
that  needs  thy  help,  is  thy  father,  mother,  sister  and  brother 
in  Christ;  even  as  every  man  that  doeth  the  will  of  the 
Father,  is  father,  mother,  sister,  and  brother  unto  Christ. 

Moreover,  if  any  be  an  infidel  and  a  false  Christian,  and 
forsake  his  household,  his  wife,  children,  and  such  as  can- 
not help  themselves,  then  art  thou  bound  to  them  if  thou 
have  wherewith,  even  as  much  as  to  thine  own  household. 
And  they  have  as  good  right  in  thy  goods  as  thou  thyself; 
and  if  thou  withdraw  mercy  from  them,  and  hast  where- 
with to  help  them,  then  art  thou  a  thief.  If  thou  show 
mercy,  so  doest  thou  thy  duty,  and  art  a  faithful  minister  in 
the  household  of  Christ,  and  of  Christ  shalt  thou  have  thy 
reward  and  thanks.  If  the  whole  world  were  thine,  yet 
has  every  brother  his  right  in  thy  goods,  and  is  heir  with 
thee,  as  we  are  all  heirs  with  Christ.  Moreover,  the  rich, 
and  they  that  have  wisdom,  must  see  the  poor  set  to  work, 
that  as  many  as  are  able  may  feed  themselves  with  the 
labour  of  their  own  hands,  according  to  the  Scripture  and 
commandment  of  God. 

Now  seest  thou  what  alms-deeds  mean,  and  wherefore 
they  serve.  He  that  seeks  with  his  alms  more  than  to  be 
merciful  to  a  neighbour,  to  succour  his  brother's  need,  to 
do  his  duty  to  his  brother,  to  give  his  brother  that  which 
he  owes  him,  the  same  is  blind  and  sees  not  what  it  is  to 
be  a  Christian  man,  and  to  have  fellowship  in  Christ's 
blood. 


60  Tindal 

Good  works,  ivhat  they  a?'e. 

As  pertaining  to  good  works,  understand  that  all  works 
are  good  which  are  done  within  the  law  of  God,  in  faith 
and  with  thanksgiving  to  God,  and  understand  that  thou  in 
doing  them  pleasest  God,  whatsoever  thou  doest  within  the 
law  of  God,  as  in  the  most  common  deeds  of  life.  And 
trust  me,  if  thy  power  to  do  the  most  common  things  were 
stopped,  thou  shouldest  feel  what  a  precious  thing  it  were, 
and  what  thanks  ought  to  be  given  to  God  therefore. 
Moreover  put  no  difference  between  works,  but  whatsoever 
comes  into  thy  hands  that  do,  as  time,  place,  and  occasion 
giveth,  and  as  God  hath  put  thee  in  degree  high  or  low. 
For  as  to  please  God,  there  is  no  work  better  than  another. 
God  looks  not  first  on  thy  works  as  the  world  does,  as 
though  the  beautifulness  of  the  works  pleased  him  as  it 
does  the  world,  or  as  though  he  had  need  of  them;  but 
God  looks  first  on  thy  heart,  what  faith  thou  hast  in  his 
words,  how  thou  believest  him,  trustest  him,  and  how  thou 
lovest  him  for  his  mercy  that  lie  hath  showed  thee;  he 
looks  with  what  heart  thou  workest,  and  not  what  thou 
workest,  how  thou  acceptest  the  degree  that  he  hath  put 
thee  in,  and  not  of  what  degree  thou  art,  whether  thou  art 
an  apostle  or  a  shoemaker. 

Set  this  example  before  thine  eyes.  Thou  art  a  kitchen 
page,  and  washest  thy  master's  dishes,  another  is  an  apos- 
tle, and  preaches  the  word  of  God.  Of  this  apostle  hark 
what  Paul  saith,  (1  Cor.  ix.)  "  If  I  preach,  I  have  nought 
to  rejoice  in,  for  necessity  is  put  unto  me;  as  who  should 
say,  God  hath  made  me  so.  Wo  is  unto  me  if  I  preach 
not."  If  I  do  it  willingly,  then  have  I  my  reward,  that  is, 
then  am  I  sure  that  God's  Spirit  is  in  me,  and  that  I  am 
elect  to  eternal  life.  If  I  do  it  against  my  will,  an  office 
is  committed  unto  me;  that  is,  if  I  do  it  not  of  love  to 
God,  but  to  get  a  living  thereby,  and  for  a  worldly  pur- 
pose, and  had  rather  otherwise  live,  then  I  do  that  office 
which  God  hath  put  me  in,  and  yet  please  not  God  myself. 
Note  now,  if  this  apostle  preach  not,  as  many  do  not,  who 
not  only  make  themselves  apostles,  but  also  compel  men 
to  take  them  for  greater  than  apostles,  yea,  for  greater 
than  Christ  himself;  then  wo  is  unto  him,  that  is,  his  dam- 
nation is  just.  If  he  preach  and  his  heart  be  not  right, 
yet  he  ministers  the  office  that  God  has  put  him  in,  and 
they  that  have  the  Spirit  of  God,  hear  the  voice  of  God, 


The  Parable  of  the  Wicked  Mammon.  61 

yea,  though  he  speak  in  an  ass.  Moreover,  howsoever  he 
preaches  he  has  not  to  rejoice  in  that  he  preaches.  But  if 
he  preach  wiUingly,  with  a  true  heart,  and  of  conscience 
to  God,  then  has  he  his  reward,  that  is,  then  he  feels  the 
earnest  of  eternal  Hfe,  and  the  working  of  the  Spirit  of 
God  in  him.  And  as  he  feels  God's  goodness  and  mercy, 
so  be  thou  sure  he  feels  his  own  infirmity,  weakness,  and 
unworthiness,  and  mourns  and  acknowledges  his  sin,  in 
that  the  heart  will  not  arise  to  work  with  that  full  desire 
and  love  that  is  in  Christ  our  Lord ;  nevertheless,  he  is  yet 
at  peace  with  God,  through  faith  and  trust  in  Christ  Jesus. 
For  the  earnest  of  the  Spirit  that  worketh  in  him,  testifieth 
and  beareth  witness  unto  his  heart  that  God  hath  chosen 
him,  and  that  his  grace  shall  suffice  him,  which  grace 
now  is  not  idle  in  him.  In  his  own  works  putteth  he  no 
trust. 

Now  thou  that  ministerest  in  the  kitchen,  and  art  but  a 
kitchen  page,  receivest  all  things  of  the  hand  of  God ;  thou 
knowest  that  God  hath  put  thee  in  that  office ;  thou  sub- 
mittest  thyself  to  his  will,  and  servest  thy  master  not  as  a 
man,  but  as  Christ  himself,  with  a  pure  heart,  according 
as  Paul  teaches  us ;  thou  puttest  thy  trust  in  God,  and  with 
him  seekest  thy  reward.  Moreover,  there  is  not  a  good 
deed  done,  but  thy  heart  rejoices  therein ;  yea,  when  thou 
hearest  that  the  word  of  God  is  preached  by  this  apostle, 
and  seest  the  people  turn  to  God,  thou  consentest  unto  the 
deed;  thine  heart  breaketh  out  in  joy,  it  springs  and  leaps 
in  thy  breast,  that  God  is  honoured :  and  in  thine  heart 
thou  doest  the  same  as  that  apostle  doth,  and  haply  with 
greater  delectation,  and  a  more  fervent  spirit.  Now  he 
that  receiveth  a  prophet  in  the  name  of  a  prophet,  shall 
receive  the  reward  of  a  prophet ;  (Matt,  x.)  that  is,  he  who 
consents  to  the  deed  of  a  prophet,  and  maintains  it,  the 
same  has  the  same  Spirit  and  earnest  of  everlasting  life, 
which  the  prophet  has,  and  is  elect  as  the  prophet  is. 

Now  if  thou  compare  deed  to  deed,  there  is  difference 
betwixt  washing  of  dishes,  and  preaching  of  the  word  of 
God;  but  as  touching  to  please  God,  none  at  all.  For 
neither  that  nor  this  pleases,  but  as  far  as  God  has  chosen 
a  man,  has  put  his  Spirit  in  him,  and  purified  his  heart  by 
faith  and  trust  in  Christ. 

Let  every  man  therefore  wait  on  the  office  wherein  Christ 
has  put  him,  and  therein  serve  his  brethren.  If  he  be 
of  low  degree,  let  him  patiently  abide   therein    till  God 

TINDAL.  6 


62  Tindal. 

promote  him  and  exalt  him  higher.  Let  kings  and  head 
officers  seek  Christ  in  their  offices,  and  minister  peace  and 
quietness  unto  the  brethren ;  punish  sin,  and  that  with  mer- 
cy, even  with  the  same  sorrow  and  grief  of  mind  as  they 
would  cut  off  a  finger  or  joint,  a  leg  or  arm,  of  their  own 
body,  if  there  were  such  disease  in  them  that  either  they 
must  be  cut  off,  or  else  all  the  body  must  perish. 

Let  every  man,  whatsoever  craft  or  occupation  he  be  of, 
whether  brewer,  baker,  tailor,  victualler,  merchant,  or 
husbandman,  refer  his  craft  and  occupation  unto  the  com- 
monwealth, and  serve  his  brethren  as  he  would  do  Christ 
himself.  Let  him  buy  and  sell  truly,  and  not  defraud  his 
brethren;  and  so  he  shows  mercy,  and  his  occupation 
pleases  God.  And  when  thou  receivest  money  for  thy 
labour  or  wares,  thou  receivest  thy  due.  For  whereinso- 
ever thou  ministerest  to  thy  brethren,  thy  brethren  are 
debtors  to  give  thee  wherewith  to  maintain  thyself  and 
household.  And  let  your  superfluities  succour  the  poor, 
of  which  sort  shall  ever  be  some  in  all  towns,  and  cities, 
and  villages,  and  that  I  suppose  the  greatest  number. 
Remember  that  we  are  members  of  one  body,  and  ought 
to  minister  one  to  another  mercifully ;  and  remember  that 
whatsoever  we  have,  it  is  given  us  of  God,  to  bestow  it  on 
our  brethren.  Let  him  that  eateth,  eat  and  give  God 
thanks,  only  let  not  thy  meat  pull  thine  heart  from  God; 
and  let  him  that  drinketh  do  likewise.  Let  him  that  hath 
a  wife,  give  God  thanks  for  his  liberty,  only  let  not  thy 
wife  withdraw  thine  heart  from  God,  and  then  thou  pleasest 
God,  and  hast  the  word  of  God  for  thee.  And  in  all  things 
look  on  the  word  of  God,  and  therein  put  thy  trust,  and 
not  in  a  visor,  in  a  disguised  garment,  and  a  cut  shoe.* 

Other  texts  explained. 

Seek  the  word  of  God  in  all  things,  and  without  the 
word  of  God  do  nothing,  though  it  appear  ever  so  glo- 
rious. Whatsoever  is  done  without  the  word  of  God,  that 
count  idolatry.  "  The  kingdom  of  heaven  is  within  us." 
(Luke  xvii.)  Wonder  therefore  at  no  monstrous  shape, 
nor  at  any  outward  thing  without  the  word :  for  the  world 
was  never  drawn  from  God  but  with  an  outward  show  and 
glorious  appearance  and  shining  of  hypocrisy,  and  of 
feigned  and  visored   fasting,  praying,  watching,  singing, 

*  The  Romish  priesthood. 


The  Parable  of  the  Wicked  Mammon.  63 

offering,  sacrificing,  hallowing  of  superstitious  ceremonies, 
and  monstrous  disguising. 

Take  this  for  an  example:  John  Baptist  who  had  the 
testimony  of  Christ  and  of  the  gospel,  that  there  never  rose 
a  greater  among  women's  children,  with  his  fasting,  watch- 
ing, praying,  raiment,  and  strait  living,  caused  the  Jews  to 
mistake,  and  brought  them  in  doubt  whether  John  were 
very  Christ  or  not,  and  yet  no  Scripture  or  miracle  testi- 
fied of  it.  So  greatly  the  blind  nature  of  man  looks  on  the 
outward  shining  of  works,  and  regards  not  the  inward  word 
which  speaks  to  the  heart.  When  they  sent  to  John,  ask- 
ing him  whether  he  were  Christ,  he  denied  it.  When  they 
asked  him  what  he  was,  and  what  he  said  of  himself,  he 
answered  not,  I  am  he  that  watches,  prays,  drinks  no  wine 
nor  strong  drink,  eats  neither  fish  nor  flesh,  but  live  upon 
wild  honey  and  grasshoppers,  and  wear  a  coat  of  camel's 
hair,  and  a  girdle  of  a  skin;  but  he  said,  I  am  a  voice  of 
one  that  crieth.  My  words  only  concern  you.  Those  out- 
ward things  which  ye  wonder  at,  pertain  to  myself  only 
unto  the  taming  of  my  body.  To  you  am  I  a  voice  only, 
and  that  which  I  preach.  My  preaching,  if  it  be  received 
into  a  penitent  or  repenting  heart,  shall  teach  you  how  to 
live  and  please  God,  according  as  God  shall  shed  out  his 
grace  on  every  man.  John  preached  repentance,  saying. 
Prepare  the  Lord's  way  and  make  his  paths  straight.  The 
Lord's  way  is  repentance,  and  not  hypocrisy  of  man's  ima- 
gination and  invention.  It  is  not  possible  that  the  Lord 
Christ  should  come  to  a  man,  except  he  know  himself  and 
his  sin,  and  truly  repent — make  his  paths  straight — the 
paths  are  the  law,  if  you  understand  it  aright  as  God  has 
given  it. 

Christ  saith,  (Matt,  xvii.)  Elias  shall  first  come;  that  is, 
shall  come  before  Christ,  and  restore  all  things,  meaning 
of  John  Baptist.  John  Baptist  did  restore  the  law  and  the 
Scripture  unto  the  right  sense  and  understanding,  which 
the  pharisees  partly  had  darkened  and  made  of  none  effect 
through  their  own  traditions;  Matthew  xv.  where  Christ 
rebukes  them,  saying,  Why  transgress  ye  the  command- 
ments of  God  through  your  traditions?  and  they  partly  had 
corrupted  it  with  glosses  and  false  interpretations,  so  that 
no  man  could  understand  it.  Wherefore  Christ  rebuked 
them,  (Matt,  xxiii.)  saying.  Wo  be  to  you  pharisees,  hypo- 
crites, which  shut  up  the  kingdom  of  heaven  before  men; 
ye  enter  not  yourselves,  neither  suflTer  them  that  come,  to 


64  Tindal. 

enter  in.  And  they  partly  did  beguile  the  people  and  blind 
their  eyes  by  disguising  themselves,  as  you  read  in  the 
same  chapter,  how  they  made  broad  and  large  phylacteries, 
and  did  all  their  works  to  be  seen  of  men,  that  the  people 
should  wonder  at  their  disguisings  and  visoring  themselves 
otherwise  than  God  hath  made  them.  And  they  partly 
mocked  them  with  hypocrisy  of  false  holiness,  in  fasting, 
praying,  and  alms-giving.  (Matt,  vi.)  This  they  did  for 
lucre,  to  be  in  authority,  to  sit  in  the  consciences  of  people, 
and  to  be  counted  as  God  himself,  that  people  should  trust 
in  their  holiness,  and  not  in  God,  as  you  read  in  the  place 
above  rehearsed;  (Matt,  xxiii.)  Wo  be  to  you  pharisees, 
hypocrites,  which  devour  widows'  houses  under  a  colour 
of  long  prayer.  Counterfeit*  therefore  nothing  without  the 
word  of  God ;  when  thou  understandest  that,  it  shall  teach 
thee  all  things ;  how  to  apply  outward  things  and  where- 
unto  to  refer  them. 

Beware  of  thy  good  intent,  good  mind,  good  affection, 
or  zeal,  as  they  call  it.  Peter  of  a  good  mind  and  of  a 
good  affection  or  zeal,  chid  Christ,  (Matt,  xvi.)  because 
that  he  said  he  must  go  to  Jerusalem,  and  there  be  slain; 
but  Christ  called  him  Satan  for  his  labour;  a  name  that 
belongs  to  the  devil,  and  said,  That  he  perceived  not 
godly  things,  but  worldly.  Of  a  good  intent,  and  of  a 
fervent  affection  to  Christ,  the  sons  of  Zebedee  would 
have  had  fire  to  come  down  from  heaven  to  consume  the 
Samaritans,  (Luke  ix.)  but  Christ  rebuked  them,  saying, 
that  they  wist  not  of  what  spirit  they  were:  that  is,  that 
they  understood  not  how  they  were  altogether  worldly  and 
fleshly  minded.  Peter  smote  Malchus  of  a  good  zeal,  but 
Christ  condemned  his  deed.  The  very  Jews  of  a  good 
intent  and  of  a  good  zeal  slew  Christ,  and  persecuted  the 
apostles  as  Paul  bears  them  record.  (Rom.  x.)  I  bear 
them  record,  saith  he,  that  they  have  a  fervent  mind  God- 
ward,  but  not  according  to  knowledge.  It  is  another  thing 
then,  to  do  of  a  good  mind,  and  to  do  of  knowledge.  La- 
bour for  knowledge  that  thou  mayest  know  God's  will, 
and  what  he  would  have  thee  to  do.  Our  mind,  intent, 
and  affection  or  zeal,  are  blind,  and  all  that  we  do  of  them 
is  condemned  of  God;  and  for  that  cause  hath  God  made 
a  testament  between  him  and  us,  wherein  is  contained 
both  what  he  would  have  us  to  do,  and  what  he  would 
have  us  to  ask  of  him.  See  therefore  that  thou  do  nothing 
*  Imitate,  follow  afler. 


The  Parable  of  the  Wicked  Mammon.  65 

to  please  God  withal,  but  that  which  he  commands,  neither 
ask  any  thing  of  him,  but  that  which  he  has  promised 
thee.  The  Jews,  also,  as  it  appears,  (Acts  vii.)  slew  Stephen 
of  a  good  zeal ;  because  he  proved,  by  the  Scripture,  that 
God  dwells  not  in  churches  or  temples  made  with  hands. 
The  churches  at  the  beginning  were  ordained,  that  the 
people  should  resort  thither  to  hear  the  word  of  God  there 
preached  only,  and  not  for  the  use  wherein  they  now  are. 
The  temple  wherein  God  will  be  worshipped,  is  the  heart 
of  man.  For  God  is  a  Spirit  (saith  Christ,  John  iv.)  and 
will  be  worshipped  in  the  spirit  and  in  truth:  that  is,  when 
a  penitent  heart  consents  unto  the  law  of  God,  and  with  a 
strong  faith  longs  for  the  promises  of  God.  So  is  God 
honoured  on  all  sides,  in  that  we  count  him  righteous  in 
all  his  laws  and  ordinances,  and  also  trust  in  all  his  pro- 
mises. Other  worshipping  of  God  is  there  none,  except 
we  make  an  idol  of  him. 

"  It  shall  be  recompensed  thee,  at  the  rising  again  of  the 
righteous."  (Luke  xiv.)  Read  the  text  before,  and  thou 
shalt  perceive  that  Christ  does  here  that  same  as  in  Mat- 
thew the  fifth,  that  is,  he  puts  us  in  remembrance  of  our 
duty,  that  we  be  to  the  poor  as  Christ  is  to  us;  and  also 
teaches  us,  how  that  we  can  never  know  whether  our  love 
be  right,  and  whether  it  spring  of  Christ  or  no,  as  long  as 
we  are  but  kind  to  them  only,  which  do  as  much  for  us 
again.  But  if  we  be  merciful  to  the  poor,  for  conscience 
to  God,  and  of  compassion  and  hearty  love;  which  com- 
passion and  love  spring  of  the  love  we  have  to  God  in 
Christ,  for  the  pure  mercy  and  love  that  he  has  showed  on 
us;  then  have  we  a  sure  token  that  we  are  beloved  of 
God,  and  washed  in  Christ's  blood,  and  elect  by  Christ's 
deserving  unto  eternal  life. 

The  Scripture  speaks  as  a  father  doth  to  his  young  son. 
Do  this  or  that,  and  then  will  I  love  thee;  yet  the  father 
loves  his  son  first,  and  studies  with  all  his  power  and  un- 
derstanding, to  overcome  his  child  with  love,  and  with  kind- 
ness to  make  him  do  that  which  is  comely,  honest,  and 
good  for  itself.  A  kind  father  and  mother  love  their  chil- 
dren even  when  they  are  evil,  that  they  would  shed  their 
blood  to  make  them  better,  and  to  bring  them  into  the  right 
way.  And  a  dutiful  child  studies  not  to  obtain  his  father's 
love  with  works,  but  considers  with  what  love  his  father 
loves  him,  and  therefore  loves  again,  is  glad  to  do  his 
father's  will,  and  studies  to  be  thankful. 
6*^ 


66  Thidal. 

The  spirit  of  the  world  understands  not  the  speaking  of 
God;  neither  the  spirit  of  the  wise  of  this  world,  neither 
the  spirit  of  philosophers,  neither  the  spirit  of  Socrates,  of 
Plato,  or  of  Aristotle's  ethics,  as  thou  mayest  see  in  the  first 
and  second  chapter  of  the  first  epistle  to  the  Corinthians. 
Yet  many  are  not  ashamed  to  rail  and  blaspheme,  saying, 
How  should  he  understand  the  Scripture,  seeing  he  is 
no  philosopher,  neither  has  seen  his  metaphysics?  More- 
over they  blaspheme,  saying.  How  can  he  be  a  divine,  and 
knows  not  what  is  "  subjectum  in  theologia?"* 

Nevertheless,  as  a  man,  without  the  spirit  of  Aristotle  or 
philosophy,  may  by  the  Spirit  of  God  understand  Scrip- 
ture, even  so  by  the  Spirit  of  God  understandeth  he  that 
God  is  to  be  sought  in  all  the  Scripture,  and  in  all  things; 
and  yet  knov/s  not  what  means  "  subjectum  in  theologia," 
because  it  is  a  term  of  their  own  making.  If  you  should 
say  to  him  that  has  the  Spirit  of  God,  The  love  of  God  is 
the  keeping  of  the  commandments,  and  to  love  a  man's 
neighbour  is  to  show  mercy;  he  would  without  arguing 
or  disputing,  understand  how  that  of  the  love  of  God 
springs  the  keeping  of  his  commandments,  and  of  the  love 
to  thy  neighbour  springs  mercy.  Now  Aristotle  would 
deny  such  speaking,  and  a  Dun's  manf  would  make  twenty 
distinctions.  If  thou  shouldest  say,  (as  saith  John  in  the 
fourth  of  his  epistle,)  How  can  he  that  loveth  not  his 
neighbour  whom  he  seeth,  love  God  whom  he  seeth  not] 
Aristotle  would  say,  Lo,  a  man  must  first  love  his  neigh- 
bour and  then  God,  and  out  of  the  love  to  thy  neighbour 
springs  the  love  to  God.  But  he  that  feels  the  working  of 
the  Spirit  of  God,  and  also  from  what  vengeance  the 
blood  of  Christ  has  delivered  him,  understands  that  it  is 
impossible  to  love  either  father  or  mother,  sister,  brother, 
neighbour,  or  his  own  self  aright,  except  it  spring  out  of 
the  love  to  God;  and  perceives  that  the  love  to  a  man's 
neighbour  is  a  sign  of  the  love  to  God,  as  good  fruit  de- 
clares a  good  tree,  and  that  the  love  to  a  man's  neighbour 

*  Subject  in  theology.     Tliat  which  is  treated  of  in  theology. 

t  John  Duns  Scotus  was  a  famous  scholastic  divine  of  the  four- 
teenth century.  By  the  application  of  the  Aristotelian  philosophy 
to  divinity,  men  were  led  to  dispute  rather  than  to  explain  the 
truth.  Roger  Bacon,  speaking  of  the  students  of  his  day,  said,  "  The 
miserable  herd  of  students  fatigue  themselves,  and  play  the  fool, 
about  the  miserable  translations  of  Aristotle,  and  lose  their  time, 
their  labour,  and  their  expense.  Appearances  alone  engage  them, 
and  they  have  no  care  to  acquire  real  knowledge,  but  only  to  seem 
knowing  in  the  eyes  of  the  senseless  multitude." 


The  Parable  of  the  Wicked  Mammon.  67 

accompanies  and  follows  the  love  of  God,  as  heat  accom- 
panies and  follows  fire. 

Likewise  when  the  Scripture  saith,  "  Christ  shall  reward 
every  man  at  the  resurrection,  or  uprising  again,  accord- 
ing to  his  deeds,"  the  spirit  of  Aristotle's  ethics  would  say, 
Lo,  with  the  multitude  of  good  works  mayest  thou,  and 
must  thou,  obtain  everlasting  life.  And  also  a  place  in 
heaven,  high  or  low,  according  as  thou  hast  many  or  few 
good  works ;  and  yet  knowest  not  what  a  good  work  means, 
as  Christ  speaks  of  good  works,  as  he  that  sees  not  the 
heart,  but  outward  things  only.  But  he  that  has  God's 
Spirit  understands  it.  He  feels  that  good  works  are  no- 
thing but  fruits  of  love,  compassion,  mercifulness,  and  of  a 
tenderness  of  heart,  which  a  Christian  hath  to  his  neigh- 
bour; and  that  love  springs  of  the  love  which  he  has  to 
God,  to  his  will  and  commandments;  and  he  understands 
also,  that  the  love  which  man  has  to  God,  springs  of  the 
infinite  love  and  bottomless  mercy  which  God  in  Christ 
showed  first  to  us,  as  John  saith  in  the  epistle  and  chapter 
above  rehearsed.  In  this  (saith  he)  appeareth  the  love  of 
God  toward  us,  because  that  God  sent  his  only  begot- 
ten Son  into  the  world  that  we  might  live  through  him. 
Herein  is  love,  not  that  we  loved  God,  but  that  he  loved 
us,  and  sent  his  Son  to  make  agreement  for  our  sins.  In 
conclusion,  a  Christian  man  feels  that  the  unspeakable  love 
and  mercy  which  God  hath  to  us,  and  that  the  Spirit  which 
worketh  all  things  that  are  wrought  according  to  the  will 
of  God,  and  that  the  love  wherewith  we  love  God,  and 
that  the  love  which  we  have  to  our  neighbour,  and  that  the 
mercy  and  compassion  which  we  show  to  him,  and  also 
that  the  eternal  life  which  is  laid  up  in  store  for  us  in 
Christ,  are  altogether  the  gift  of  God,  through  Christ's 
purchasing. 

If  the  Scripture  said  always,  Christ  shall  reward  thee 
according  to  thy  faith,  or  according  to  thy  hope  and  trust 
which  thou  hast  in  God,  or  according  to  the  love  thou  hast 
to  God  and  thy  neighbour,  it  were  true  also,  as  thou  seest, 
1  Pet.  i.  Receiving  the  end  or  reward  of  your  faith,  the 
health  or  salvation  of  your  souls.  But  the  spiritual  things 
could  not  be  known  save  by  their  works,  as  a  tree  cannot 
be  known  but  by  its  fruit.  How  could  I  know  that  I 
loved  my  neighbour  if  occasion  never  were  given  me  to 
show  mercy  unto  him?  How  should  I  know  that  I  loved 
God  if  I  never  sufliered  for  his  sake?  How  should  I  know 


68  Tindal. 

that  God  loved  me  if  there  were  no  infirmity,  temptation, 
peril,  and  jeopardy  whence  God  should  deliver  me? 

"  There  is  no  man  that  forsakes  house,  or  father,  or 
mother,  or  brother,  or  sister,  wife,  or  children,  for  the 
kingdom  of  heaven's  sake,  which  shall  not  receive  much 
more  in  this  world,  and  in  the  world  to  come  everlasting 
life."  Luke  xviii. 

Here  thou  seest  that  a  Christian  man,  in  all  his  works, 
has  respect  to  nothing  but  unto  the  glory  of  God  only,  and 
to  the  maintaining  of  the  truth  of  God,  and  doeth,  and 
leaveth  undone  all  things,  of  love;  to  the  glory  and  honour 
of  God  only,  as  Christ  teaches  in  the  Lord's  prayer. 

Moreover  when  he  saith,  "  He  shall  receive  much  more 
in  this  world,"  of  a  truth,  yea,  he  has  received  much  more 
already.  For  except  he  had  felt  the  infinite  mercy,  good- 
ness, love,  and  kindness  of  God,  and  the  fellowship  of  the 
blood  of  Christ,  and  the  comfort  of  the  Spirit  of  Christ  in 
his  heart,  he  could  never  have  forsaken  any  thing  for  God's 
sake.  Notwithstanding,  as  saith  Mark,  chap,  x..  Whoso- 
ever for  Christ's  sake  and  the  gospel's,  forsakes  house, 
brethren,  or  sisters,  &c.,  he  shall  receive  an  hundred  fold, 
houses,  brethren,  &c. — that  is  spiritually.  For  Christ  shall 
be  all  things  unto  thee.  The  angels,  all  Christians,  and 
whosoever  doeth  the  will  of  the  Father,  shall  be  father,  mo- 
ther, sister,  and  brother  unto  thee,  and  all  theirs  shall  be 
thine.  And  God  shall  take  care  of  thee,  and  minister  all 
things  unto  thee,  as  long  as  thou  seekest  his  honour  only. 
Moreover,  if  thou  wert  lord  over  all  the  world,  yea,  of  ten 
worlds,  before  thou  knewest  God ;  yet  was  not  thine  ap- 
petite quenched,  thou  didst  thirst  for  more.  But  if  thou 
seek  his  honour  only,  then  shall  he  slake  thy  thirst,  and 
thou  shalt  have  all  that  thou  desirest,  and  shalt  be  content; 
yea,  if  thou  dwell  among  infidels,  and  among  the  most 
cruel  nations  of  the  world,  yet  shall  He  be  a  father  unto 
thee,  and  shall  defend  thee  as  he  did  Abraham,  Isaac,  and 
Jacob,  and  all  the  saints  whose  lives  thou  readest  in  the 
Scripture.  For  all  that  are  past  and  gone  before,  are  but 
examples  to  strengthen  our  faith  and  trust  in  the  word  of 
God.  It  is  the  same  God,  and  he  has  sworn  to  us  all  that 
he  sware  unto  them,  and  is  as  true  as  ever  he  was,  and 
therefore  cannot  but  fulfil  his  promises  to  us,  as  well  as  he 
did  to  them,  if  we  believe  as  they  did. 

"  The  hour  shall  come  when  all  they  that  are  in  the 


The  Parable  of  the  Wicked  Mammon.  69 

graves  shall  hear  His  voice,  (that  is  to  say,  Christ's  voice,) 
and  shall  come  forth;  they  that  have  done  good  into  the 
resurrection  of  life,  and  they  that  have  done  evil  into  the 
resurrection  of  damnation."  (John  v.)  This,  and  all  like 
texts,  declare  what  follows  good  works,  and  that  our  deeds 
shall  testify  for  us,  or  against  us  at  that  day ;  and  puts  us 
in  remembrance  to  be  diligent,  and  fervent  in  doing  good. 
Hereby  thou  mayest  not  understand  that  we  obtain  the 
favour  of  God,  and  the  inheritance  of  life,  through  the 
merits  of  good  works,  as  hirelings  do  their  wages.  For 
then  shouldest  thou  rob  Christ,  of  whose  fulness  we  have 
received  favour  for  favour.  (John  i.)  That  is,  God's  favour 
was  so  full  in  Christ,  that  for  his  sake  he  gives  us  his 
favour,  as  Paul  also  affirms,  (Eph.  i.)  He  loved  us  in 
his  Beloved,  by  whom  we  have  (saith  Paul)  redemption 
through  his  blood,  and  forgiveness  of  sins.  The  forgive- 
ness of  sins,  then,  is  our  redemption  in  Christ,  and  not 
the  reward  of  works.  In  whom  (saith  he  in  the  same 
place)  he  chose  us  before  the  making  of  the  world,  that  is 
long  before  we  did  good  works.  Through  faith  in  Christ 
are  we  also  the  sons  of  God,  as  thou  readest,  John  i.  In 
that  they  believed  on  his  name,  he  gave  them  power  to 
be  the  sons  of  God.  God,  with  all  his  fulness  and  riches, 
dwelleth  in  Christ,  and  out  of  Christ  must  we  fetch  all 
things.  Thou  readest  also,  John  iii.  He  that  believeth 
on  the  Son  hath  eternal  life:  and  he  that  believeth  not 
shall  see  no  life,  but  the  wrath  of  God  abideth  upon  him. 
Here  seest  thou  that  the  wrath  and  vengeance  of  God 
possesseth  every  man  till  faith  come.  Faith  and  trust  in 
Christ  expels  the  wrath  of  God,  and  brings  favour,  the 
Spirit,  power  to  do  good,  and  everlasting  life.  Moreover, 
until  Christ  hath  given  thee  light,  thou  knowest  not  where- 
in stands  the  goodness  of  thy  works;  and  until  his  Spirit 
has  loosed  thine  heart,  thou  canst  not  consent  unto  good 
works.  All  that  is  good  in  us,  both  will  and  works,  comes 
of  the  favour  of  God,  through  Christ,  to  whom  be  all  the 
praise.    Amen. 

"  If  any  man  will  do  his  will,  (He  means  the  will  of  the 
Father,)  he  shall  know  of  the  doctrine,  whether  it  be  of 
God,  or  whether  I  speak  of  myself."  (John  vii.)  This  text 
means  not  that  any  man  of  his  own  strength,  power,  and 
free  will,  as  they  call  it,  can  do  the  will  of  God  before  he 
has  received  the  Spirit  and  strength  of  Christ,  through 
faith.     But  here  is  meant  that  which  is  spoken  in  the  third 


70  Tindal 

of  John,  when  Nicodemus  marvelled  how  it  were  possible 
that  a  man  should  be  born  again.  Christ  answered,  That 
which  is  born  of  the  flesh  is  flesh,  and  that  which  is  born 
of  the  Spirit  is  spirit ;  as  though  he  had  said,  He  that 
hath  the  Spirit  through  faith,  and  is  born  again,  and  made 
anew  in  Christ,  understands  the  things  of  the  Spirit,  and 
what  he  that  is  spiritual,  means.  But  he  that  is  flesh,  and 
as  Paul  saith,  (1  Cor.  ii.)  a  natural  man,  and  led  by  his 
blind  reason  only,  can  never  ascend  to  the  capacity  of  the 
Spirit.  And  he  gives  an  example,  saying,  The  wind  blow- 
eth  where  it  listeth,  and  thou  hearest  his  voice,  and  know- 
est  not  whence  he  cometh,  nor  whither  he  goeth ;  so  is 
every  man  that  is  born  of  the  Spirit.  He  that  speaks 
of  the  Spirit  can  never  be  understood  of  the  natural  man, 
which  is  but  flesh,  and  savours  no  more  than  things  of  the 
flesh.  So  here  Christ  means,  If  any  man  have  the  Spirit, 
and  consents  unto  the  will  of  God,  this  same  at  once  knows 
what  I  mean. 

"  If  ye  understand  these  things,  happy  are  ye  if  ye  do 
them."  (John  xiii.)  A  Christian  man's  heart  is  with  the 
will  of  God,  with  the  law  and  commandments  of  God, 
and  hungers  and  thirsts  after  strength  to  fulfil  them;  and 
mourns  day  and  night,  desiring  God,  according  to  his 
promises,  to  give  him  power  to  tulfil  the  will  of  God  with 
love  and  desire :  then  testifies  his  deed  that  he  is  blessed, 
and  that  the  Spirit  which  blesses  us  in  Christ  is  in  him, 
and  ministers  such  strength.  The  outward  deed  testifies 
what  is  within  us,  as  thou  readest,  John  v.  The  deeds 
w^hich  I  do,  testify  of  me,  saith  Christ.  And  John  xiii. 
Hereby  shall  all  men  know  that  ye  are  my  disciples,  if  ye 
love  one  another.  And  John  xi.  He  that  hath  my  com- 
mandments, and  keepeth  them,  the  same  it  is  that  loveth 
me.  And  again;  He  that  loveth  me  keepeth  my  command- 
ments ;  and  he  that  loveth  me  not,  keepeth  not  my  com- 
mandments— the  outward  deed  testifies  of  the  inward  heart. 
And  John  xv.  If  ye  shall  keep  my  commandments  ye  shall 
continue  in  my  love,  as  I  keep  my  Father's  commandment, 
and  continue  in  his  love.  That  is,  As  ye  see  the  love  that 
I  have  to  my  Father,  in  that  I  keep  his  commandments,  so 
shall  ye  see  the  love  that  ye  have  to  me,  in  that  ye  keep 
my  commandments. 

Thou  mayest  not  think  that  our  deeds  bless  us  first,  and 
that  we  prevent*  God  and  his  grace  in  Christ  as  though 
*  Go  before. 


The  Parable  of  the  Wicked  Mammon.  71 

we,  in  our  natural  gifts,  and  being  as  we  were  born  in 
Adam,  looked  on  the  law  of  God,  and  of  our  own  strength 
fulfilled  it,  and  so  became  righteous,  and  then,  with  that 
righteousness,  obtained  the  favour  of  God.  As  philoso- 
phers write  of  righteousness,  and  as  the  righteousness  of 
temporal  law  is,  where  the  law  is  satisfied  with  the  hypo- 
crisy of  the  outward  deed.  For  contrary  to  that  readest 
thou,  John  XV.,  Ye  have  not  chosen  me,  (saith  Christ,)  but 
I  have  chosen  you,  that  ye  go  and  bring  forth  fruit,  and 
that  your  fruit  remain.  And  in  the  same  chapter:  I  am  a 
vine,  and  ye  the  branches ;  and  without  me  can  ye  do  no- 
thing. With  us,  therefore,  so  goes  it.  In  Adam  are  we 
all,  as  it  were,  wild  crab  trees,  of  which  God  chooses 
whom  he  will,  and  plucks  them  out  of  Adam,  and  plants 
them  in  the  garden  of  his  mercy,  and  stocks  them,  and 
grafts  the  Spirit  of  Christ  in  them,  which  brings  forth  the 
fruit  of  the  will  of  God ;  which  fruit  testifies  that  God  has 
blessed  us  in  Christ.  Note  this  also;  that  as  long  as  we 
live  we  are  yet  partly  carnal  and  fleshly,  notwithstanding 
that  we  are  in  Christ,  and  though  it  be  not  imputed  unto 
us  for  Christ's  sake,  for  there  abides  and  remains  in  us 
yet  of  the  old  Adam,  as  it  were  of  the  stock  of  the  crab- 
tree;  and  ever,  when  opportunity  is  given  him,  he  shoots 
forth  his  branches  and  leaves,  bud,  blossom,  and  fruit; 
against  whom  we  must  fight  and  subdue  him,  and  change 
all  his  nature  by  a  httle  and  a  little,  with  prayer,  fasting, 
and  watching;  with  virtuous  meditation  and  holy  works, 
until  we  be  altogether  spirit.  The  kingdom  of  heaven, 
saith  Christ,  (Matt,  xiii.)  is  like  leaven,  which  a  woman 
took  and  hid  in  three  pecks  of  meal  till  all  were  leavened. 
The  leaven  is  the  Spirit,  and  we  the  meal,  which  must  be 
seasoned  with  the  Spirit  by  a  little  and  a  little,  till  we  be 
throughout  spiritual. 

"  Which  shall  reward  every  man  according  to  his  deed." 
(Rom.  ii.)  That  is,  according  as  the  deeds  are,  so  shall 
every  man's  reward  be ;  the  deeds  declare  what  we  are,  as 
the  fruit  the  tree;  according  to  the  fruit  shall  the  tree  be 
praised.  The  reward  is  given  of  the  mercy  and  truth  of 
God,  and  by  the  deserving  and  merits  of  Christ.  Whoso- 
ever repents,  believes  the  gospel,  and  puts  his  trust  in 
Christ's  merits,  the  same  is  heir  with  Christ,  of  eternal 
life;  for  assurance  whereof,  the  Spirit  of  God  is  poured 
into  his  heart  as  an  earnest,  which  looses  him  from  the 
bonds  of  Satan,  and  gives  him  desire  and  strength  every 


72  Tindal. 

day  more  and  more,  according  as  he  is  diligent  to  ask  of 
God  for  Christ's  sake ;  and  eternal  life  follows  good  living. 
I  suppose,  saith  St.  Paul,  that  the  afflictions  of  this  world 
are  not  worthy  of  the  glory  which  shall  be  showed  on  us — 
that  is  to  say,  that  which  we  here  suffer,  can  never  deserve 
that  reward  which  there  shall  be  given  us. 

Moreover,  if  the  reward  should  depend  upon  the  works, 
no  man  should  be  saved;  forasmuch  as  our  best  deeds, 
compared  to  the  law,  are  damnable  sin.  By  the  deeds  of 
the  law  is  no  flesh  justified,  as  it  is  written  in  the  third 
chapter  to  the  Romans.  The  law  justifies  not,  but  utters 
the  sin  only,  and  compels  and  drives  the  penitent,  or  re- 
penting sinner,  to  flee  unto  the  sanctuary  of  mercy  in  the 
blood  of  Christ.  Also  repent  we  ever  so  much,  be  we 
ever  so  well  willing  unto  the  law  of  God,  yet  are  we  so 
weak,  and  the  snares  and  occasions  so  innumerable,  that 
we  fall  daily  and  hourly;  so  that  we  could  not  but  despair 
if  the  reward  depended  upon  the  work.  Whosoever  as- 
cribes eternal  life  unto  the  deserving  and  merit  of  works, 
must  fall  into  one  of  two  inconveniences ;  either  must  he  be 
a  blind  pharisee,  not  seeing  that  the  law  is  spiritual  and 
he  carnal,  and  look  and  rejoice  in  the  outward  shining  of 
his  deeds,  despising  the  weak,  and,  in  respect  of  them,  jus- 
tify himself;  or  else,  if  he  see  how  that  the  law  is  spiritual, 
and  he  never  able  to  ascend  unto  that  which  the  law  re- 
quires, he  must  needs  despair.  Let  every  Christian  man, 
therefore,  rejoice  in  Christ  our  hope,  trust,  and  righteous- 
ness, in  whom  we  are  loved,  chosen,  and  accepted  unto 
the  inheritance  of  eternal  life;  neither  presuming  in  our 
perfectness,  neither  despairing  in  our  weakness.  The  per- 
fecter  a  man  is,  the  clearer  is  his  sight,  and  he  sees  a 
thousand  things  which  displease  him,  and  also  perfectness 
that  cannot  be  obtained  in  this  life;  and  therefore  he  de- 
sires to  be  with  Christ,  where  is  no  more  sin.  Let  him  that 
is  weak,  and  cannot  do  that  he  would  fain  do,  not  despair, 
but  turn  to  Him  that  is  strong,  and  has  promised  to  give 
strength  to  all  that  ask  of  him  in  Christ's  name ;  and  com- 
plain to  God,  and  desire  him  to  fulfil  his  promises,  and  to 
God  commit  himself;  and  he  shall,  of  his  mercy  and  truth 
strengthen  him,  and  make  him  feel  with  what  love  he  is 
beloved  for  Christ's  sake,  though  he  be  ever  so  weak. 

"  They  are  not  righteous  before  God  which  hear  the 
law;  but  they  which  do  the  law  shall  be  justified."  (Rom. 
ii.)  This  text  is  plainer  than  that  it  needs  to  be  expounded. 


The  Parable  of  the  Wicked  Mammon.  73 

111  the  chapter  before,  Paul  proves  that  the  natural  law- 
helped  not  the  Gentiles,  as  appears  by  the  laws,  statutes, 
and  ordinances  which  they  made  in  their  cities,  yet  kept 
they  them  not.  The  great  keep  the  small  under,  for  their 
own  profit,  with  the  power  of  the  law.  Every  man  praises 
the  law  as  far  as  it  is  profitable  and  pleasant  unto  him- 
self. But  when  his  own  appetites  should  be  refrained, 
then  he  grudges  against  the  law.  Moreover,  the  apostle 
proves  that  no  knowledge  helped  the  Gentiles.  For  though 
the  learned  men,  as  the  philosophers,  came  to  the  know- 
ledge of  God  by  the  creatures  of  the  world,  yet  had  they 
no  power  to  worship  God.  In  this  second  chapter  he 
proves  that  the  Jews,  though  they  had  the  law  written,  yet 
it  helped  them  not;  they  could  not  keep  it,  but  were  idola- 
ters, and  were  also  murderers,  adulterers,  and  whatsoever 
the  law  forbad.  He  concludes,  therefore,  that  the  Jew  is 
condemned  as  well  as  the  Gentile.  If  hearing  of  the  law 
only  might  have  justified,  then  had  the  Jews  been  righte- 
ous. But  it  requires  that  a  man  do  the  law  if  he  will  be 
righteous;  which,  because  the  Jew  did  not,  he  is  no  less 
condemned  than  the  Gentile.  The  publishing  and  declar- 
ing of  the  law  doth  but  utter  a  man's  sin,  and  gives  nei- 
ther strength  nor  help  to  fulfil  the  law.  The  law  kills  thy 
conscience,  and  gives  thee  no  desire  to  fulfil  the  law.  Faith 
in  Christ  gives  desire  and  power  to  do  the  law.  Now  is  it 
true,  that  he  which  doeth  the  law  is  righteous,  but  that  no 
man  doeth  it  save  he  that  believes  and  puts  his  trust  in 
Christ. 

"  If  any  man's  work  that  he  hath  built  upon  abide,  he 
shall  receive  a  reward."  (1  Cor.  iii.)  The  circumstance  of 
the  same  chapter,  namely,  that  which  goes  before  and 
that  which  follows,  declares  plainly  what  is  meant.  Paul 
talks  of  learning,  doctrine,  or  preaching;  he  saith  that  he 
himself  laid  the  foundation,  which  is  Jesus  Christ,  and 
that  no  man  can  lay  any  other.  He  exhorts,  therefore, 
every  man  to  take  heed  what  he  builds  upon  it;  and  bor- 
rows a  similitude  of  the  goldsmith  who  tries  his  metals 
with  fire,  saying  that  the  fire,  that  is,  the  judgment  of  the 
Scripture,  shall  try  every  man's  work,  that  is,  every  man's 
preaching  and  doctrine.  If  any  build  upon  the  foundation 
laid  by  Paul,  I  mean  Jesus  Christ,  gold,  silver,  or  precious 
stones  which  are  all  one  thing,  and  signify  true  doctrine, 
which,  when  it  is  examined,  the  Scripture  allows;  then 
shall  he  have  his  reward,  that  is,  he  shall  be  sure  that  his 

TINDAL.  7 


74  Tindal. 

learning  is  of  God,  and  that  God's  Spirit  is  in  him,  and 
that  he  shall  have  the  reward  that  Christ  has  purchased 
for  him.  On  the  other  side,  if  any  man  build  thereon 
timber,  hay,  or  stubble,  which  are  all  one,  and  signify 
doctrines  of  man's  imagination,  traditions,  and  fantasies, 
which  stand  not  with  Christ  when  they  are  judged  and 
examined  by  the  Scripture,  he  shall  suffer  damage,  but 
shall  be  saved  himself,  yet  as  it  were  through  fire:  that  is, 
it  shall  be  painful  unto  him  that  he  has  lost  his  labour, 
and  to  see  his  building  perish ;  notwithstanding,  if  he  re- 
pent, and  embrace  the  truth  in  Christ,  he  shall  obtain  mercy 
and  be  saved.  But  if  Paul  were  now  alive,  and  would  de- 
fend his  own  learning,  he  should  be  tried  through  fire;  not 
through  fire  of  the  judgment  of  Scripture,  for  that  light 
men  now  utterly  refuse,  but  by  the  pope's  law,  and  with 
fire  of  fagots. 

"  We  must  all  appear  before  the  judgment-seat  of  Christ, 
for  to  receive  every  man  according  to  the  deeds  of  his 
body."  (2  Cor.  v.)  As  thy  deeds  testify  of  thee,  so  shall 
thy  reward  be.  Thy  deeds  are  evil,  then  is  the  wrath  of 
God  upon  thee,  and  thine  heart  is  evil;  and  so  shall  thy 
reward  be,  if  thou  repent  not.  Fear,  therefore,  and  cry 
to  God  for  grace,  that  thou  mayest  love  his  laws.  And 
when  thou  lovest  them,  cease  not  till  thou  have  obtained 
power  of  God  to  fulfil  them ;  so  shalt  thou  be  sure  that  a 
good  reward  shall  follow.  Which  reward,  not  thy  deeds, 
but  Christ's  have  purchased  for  thee;  whose  purchasing 
also  is  that  desire  which  thou  hast  to  God's  law,  and  that 
might  wherewith  thou  fulfillest  them.  Remember  also 
that  a  reward  is  rather  called  that  which  is  given  freely, 
than  that  which  is  deserved.  That  which  is  deserved,  is 
called,  if  thou  wilt  give  it  the  right  name,  hire  or  wages. 
A  reward  is  given  freely,  to  provoke  unto  love  and  to 
make  friends. 

"  Remember,  that  whatsoever  good  thing  any  man 
doeth,  that  shall  he  receive  of  the  Lord;"  (Eph.  vi.) 
"  Remembering  that  ye  shall  receive  of  the  Lord  the  re- 
ward of  inheritance."  (Col.  iii.)  These  two  texts  are  ex- 
ceeding plain.  Paul  means,  as  Peter  does,  (1  Pet.  ii.)  that 
servants  should  obey  their  masters  with  all  their  hearts, 
and  with  good  will,  though  they  were  ever  so  evil.  Yea, 
he  will  that  all  who  are  under  power  obey,  even  of  heart, 
and  of  conscience  to  God,  because  God  will  have  it  so,  be 
the  rulers  ever  so  wicked.     The  children  must  obey  their 


The  Parable  of  the  Wicked  Mammon.  75 

father  and  mother,  be  they  ever  so  cruel  or  unkind;  like- 
wise the  wife  her  husband,  the  servant  his  master,  the  sub- 
jects and  commons  their  lord  or  king.  Why?  For  ye  serve 
the  Lord,  saith  he.  (Coloss.  iii.)  We  are  Christ's  and 
Christ  has  bought  us,  as  thou  readest,  (Romans  xiv.,  1  Cor. 
vi.,  1  Peter  i.)  Ciirist  is  our  Lord,  and  we  are  his  posses- 
sion, and  his  also  is  the  commandment.  Now,  the  cruelty 
and  churlishness  of  father  and  mother,  of  husband,  master, 
lord,  or  king,  ought  not  to  cause  us  to  hate  the  command- 
ment of  our  so  kind  a  Lord  Christ;  who  spared  not  his 
blood  for  our  sakes ;  who  also  hath  purchased  for  us  with 
his  blood  that  reward  of  eternal  life,  which  life  shall  follow 
the  patience  of  good  living,  and  whereunto  our  good  deeds 
testify  that  we  are  chosen.  Furthermore,  we  are  so  car- 
nal, that  if  the  rulers  be  good,  we  cannot  know  whether  we 
keep  the  commandment  for  the  love  that  we  have  to  Christ, 
and  to  God  through  him,  or  not.  But  and  if  thou  canst  find 
in  thine  heart,  to  do  good  unto  him  that  rewards  thee  evil 
again,  then  art  thou  sure  that  the  same  spirit  is  in  thee  that 
is  in  Christ.  And  it  follows  in  the  same  chapter  to  the 
Colossians,  He  that  doeth  wrong  shall  receive  for  the  wrong 
that  he  hath  done.  That  is,  God  shall  avenge  thee  abun- 
dantly, who  sees  that  wrong  is  done  unto  thee,  and  yet  suf- 
fers it  for  a  time,  that  thou  mightest  feel  thy  patience  and 
the  working  of  his  Spirit  in  thee,  and  be  made  perfect. 
Therefore,  see  that  thou  do  not  once  desire  vengeance,  but 
remit  all  vengeance  unto  God,  as  Christ  did,  who,  Peter 
saith,  when  he  was  reviled,  reviled  not  again,  neither 
threatened  when  he  suffered.  Unto  such  obedience,  unto 
such  patience,  unto  such  a  poor  heart,  and  unto  such  feel- 
ing, is  Paul's  meaning  to  bring  all  men,  and  not  unto  the 
vain  disputing  of  them  that  ascribe  so  high  a  place  in  hea- 
ven unto  their  peeled*  merits;  and  who,  as  they  feel  not 
the  working  of  God's  Spirit,  so  obey  they  no  man.  If  the 
king  do  unto  them  but  right,  they  will  interdict  the  whole 
realm,  curse,  excommunicate,  and  send  them  down  far  be- 
neath the  bottom  of  hell,  as  they  have  brought  the  people 
out  of  their  wits,  and  made  them  mad  to  believe. 

"  Thy  prayers  and  alms  are  come  up  into  remembrance 
in  the  presence  of  God,"  (Acts  x.)  that  is,  God  forgets 
thee  not;  though  he  comes  not  at  the  first  calling,  he  looks 
on  and  beholds  thy  prayers  and  alms.     Prayer  comes  from 

*  Bald,  empty. 


76  TindaL 

the  heart.  God  looks  first  on  the  heart  and  then  on  the 
deed,  as  you  read,  Gen.  iv.  God  beheld  or  looked  first  on 
Abel,  and  then  on  his  offering.  If  the  heart  be  impure  the 
deed  verily  pleases  not,  as  thou  seest  in  Cain.  Mark  the 
order;  in  the  beginning  of  the  chapter  you  read,  There  was 
a  certain  man  named  Cornelius  who  feared  God,  gave 
much  alms,  and  prayed  to  God  alway.  He  feared  God ; 
that  is,  he  trembled  and  feared  to  break  the  commandments 
of  God.  Then  prayed  he  alway.  Prayer  is  the  fruit,  effect, 
deed,  or  act  of  laith,  and  is  nothing  but  the  longing  of  the 
heart  for  those  things  which  a  man  lacketh,  and  which  God 
has  promised  to  give  him.  He  also  doeth  alms;  alms  is 
the  fruit,  effect,  or  deed  of  compassion  and  pity,  which  we 
have  to  our  neighbour.  Oh  what  a  glorious  faith,  and  how 
right,  which  so  trusts  God,  and  believes  his  promises,  that 
it  fears  to  break  his  commandments,  and  is  also  merciful 
unto  its  neighbour  !  This  is  that  faith  whereof  thou  readest, 
namely,  in  Peter,  Paul,  and  John,  that  we  are  thereby  both 
justified  and  saved;  and  whosoever  imagines  any  other 
faith  deceives  himself,  and  is  a  vain  disputer,  and  a  brawler 
about  words,  and  has  no  feeling  in  his  heart. 

Though  thou  consentest  to  the  law,  that  it  is  good,  right- 
eous, and  holy;  though  thou  sorrowest  and  repentest,  be- 
cause thou  hast  broken  it;  though  thou  mournest  because 
thou  hast  no  strength  to  fulfil  it,  yet  art  not  thou  thereby  at 
one  with  God.  Yea,  thou  shouldest  shortly  despair  and 
blaspheme  God,  if  the  promises  of  forgiveness  and  of  help 
were  not  thereby,  and  faith  in  thine  heart  to  believe  them; 
faith  therefore  setteth  thee  at  one  with  God. 

Faith  prays  always.  For  she  hath  always  her  infirmities 
and  weaknesses  before  her  eyes,  and  also  God's  promises; 
for  which  she  always  longs,  and  in  all  places.  But  blind 
unbelief  prays  not  always,  nor  in  all  places,  but  in  the 
church  only;  and  that  in  a  church  where  it  is  not  lawful 
to  preach  God's  promises,  neither  to  teach  men  to  trust 
therein.  Faith,  when  she  prays,  sets  not  her  good  deeds 
before  her,  saying.  Lord,  for  my  good  deeds  do  this  or 
that;  nor  bargains  with  God,  saying.  Lord,  grant  me  this, 
or  do  this  or  that,  and  I  will  do  this  or  that  for  thee;  as 
mumble  so  much  daily,*  go  so  far,  or  fast  this  or  that  fast, 
enter  this  religion  or  that,  with  such  other  points  of  un- 
belief, yea,  rather  idolatry;  but  she  sets  her  infirmities  and 

*  Mutter  so  many  prayers  each  day. 


The  Parable  of  the  Wicked  Mammon,  77 

her  need  before  her  face,  and  also  God's  promises,  saying, 
Lord,  for  thy  mercy  and  truth  which  thou  hast  sworn,  be 
merciful  unto  me,  and  pluck  me  out  of  this  prison  and  out 
of  this  hell,  and  loose  the  bonds  of  Satan,  and  give  me 
power  to  glorify  thy  name.  Faith  therefore  justifies  in  the 
heart  and  before  God,  and  the  deeds  justify  outwardly  be- 
fore the  world,  that  is,  testify  only  before  men,  what  we 
are  inwardly  before  God. 

"  Whosoever  looketh  in  the  perfect  law  of  liberty  and 
continueth  therein,  if  he  be  not  a  forgetful  hearer,  but  a 
doer  of  the  work,  he  shall  be  happy  in  his  deed."  (James  i.) 
The  law  of  liberty  is  that  which  requires  a  free  heart;  or 
if  thou  fulfil  it,  declares  a  free  heart,  loosed  from  the  bonds 
of  Satan.  The  preaching  of  the  law  makes  no  man  free, 
but  binds,  for  it  is  the  key  that  binds  all  consciences  unto 
eternal  damnation,  when  it  is  preached;  as  the  promises 
or  gospel  is  the  key  that  looses  all  consciences  that  repent, 
when  they  are  bound  through  preaching  of  the  law.  He 
shall  be  happy  in  his  deed — that  is,  by  his  deed  shall  he 
know  that  he  is  happy  and  blessed  of  God,  who  has  given 
him  a  good  heart,  and  power  to  fulfil  the  law;  by  hearing 
the  law  thou  shalt  not  know  that  thou  art  blessed,  but  if 
thou  do  it,  it  declares  that  thou  art  happy  and  blessed. 

Works  good  throvgh  faith. 

"  Was  not  Abraham  justified  by  his  deeds,  when  he 
ofTered  his  son  Isaac  upon  the  altar?"  (James  iii.)  His 
deed  justified  him  before  the  world ;  that  is,  it  declared  and 
uttered  the  faith  which  both  justified  him  before  God,  and 
wrought  that  wonderful  work,  as  James  also  affirms. 

"  Was  not  Rahab  the  harlot  justified  when  she  received 
the  messengers,  and  sent  them  out  another  way?"  (James 
iii.)  That  is  likewise  outwardly,  but  before  God  she  was 
justified  by  faith  which  wrought  that  outward  deed,  as  thou 
mayest  see,  Joshua,  chapter  ii.  She  had  heard  what  God 
had  done  in  Egypt,  in  the  Red  Sea,  in  the  desert,  and  unto 
the  two  kings  of  the  Amorites,  Sihon  and  Og.  And  she 
confessed,  saying.  Your  Lord  God,  he  is  God  in  heaven 
above,  and  in  earth  beneath.  She  also  believed  that  God, 
as  he  had  promised  the  children  of  Israel,  would  give  them 
the  land  wherein  she  dwelt,  and  she  consented  thereunto; 
she  submitted  herself  unto  the  will  of  God,  and  helped 
God,  as  much  as  in  her  was,  and  saved  his  spies  and  mes- 
sengers. The  others  feared  that  which  she  believed,  and 
7* 


78  Tindal. 

resisted  God  with  all  their  might,  and  had  no  power  to 
submit  themselves  unto  the  will  of  God.  And  therefore 
they  perished,  and  she  was  saved,  and  that  through  faith; 
as  we  read  Hebrews  the  eleventh,  where  thou  mayest  see 
how  the  holy  fathers  were  saved  through  faith,  and  how 
faith  wrought  in  them.  Faith  is  the  goodness  of  all  the 
deeds  that  are  done  within  the  law  of  God,  and  makes  them 
good  and  glorious,  seem  they  ever  so  vile;  and  unbelief 
makes  them  damnable,  seem  they  ever  so  glorious. 

As  pertaining  to  that  which  James  in  this  third  chapter 
saith.  What  availeth  though  a  man  say  that  he  hath  faith 
if  he  have  no  deeds?  can  faith  save  him?  And  again, 
Faith  without  deeds  is  dead  in  itself;  and  the  devils 
believe  and  tremble;  and  as  the  body  without  the  spirit  is 
dead,  even  so  faith  without  deeds  is  dead.  It  is  manifest 
and  clear,  that  he  means  not  of  the  faith  whereof  Peter  and 
Paul  speak  in  their  epistles;  also  John  in  his  gospel  and 
first  epistle,  and  Christ  in  the  gospel,  when  he  saith.  Thy 
faith  hath  made  thee  safe,  be  it  to  thee  according  to  thy 
faith;  or  great  is  thy  faith,  and  so  forth:  and  of  which 
James  himself  speaks  in  the  first  chapter,  saying.  Of  his 
own  will  begat  he  us  with  the  word  of  life;  that  is,  in  be- 
lieving the  promises  wherein  is  life,  we  are  made  the  sons 
of  God. 

Which  I  also  prove  this  wise:  Paul  saith.  How  shall  or 
how  can  they  believe  without  a  preacher?  how  should 
they  preach  except  they  were  sent?  Now  I  pray  you,  when 
was  it  heard  that  God  sent  any  man  to  preach  unto  the 
devils,  or  that  he  made  them  any  good  promise?  He 
threatens  them  often,  but  never  sent  any  ambassadors  to 
preach  any  atonement  between  him  and  them.  Take  an 
example  that  thou  mayest  understand:  let  there  be  two 
poor  men  both  destitute  of  raiment  in  a  cold  winter;  the 
one  strong  that  he  feels  no  grief,  the  other  grievously 
mourning  for  pain  of  the  cold.  I  then  come  by,  and, 
moved  with  pity  and  compassion,  say  unto  him  that  feels 
his  disease.  Come  to  such  a  place  and  I  will  give  thee 
raiment  sufficient.  He  believes,  comes,  and  obtains  that 
which  I  have  promised.  That  other  sees  all  this  and  knows 
it,  but  partakes  of  nought,  for  he  has  no  faith,  and  that  is 
because  there  is  no  promise  made  him.  So  is  it  of  the 
devils,  the  devils  have  no  faith,  for  faith  is  but  an  earnest 
believing  of  God's  promises.  Now  there  are  no  promises 
made  unto  the   devils,  but  sore   threatenings.     The  old 


The  Parable  of  the  Wicked  Mammon.  79 

philosophers  knew  that  there  was  one  God,  but  yet  they  had 
no  faith,  for  they  bad  no  power  to  seek  his  will,  neither  to 
worship  him.  The  Turks  and  the  Saracens  know  that 
there  is  one  God,  but  yet  they  have  no  faith,  for  they  have 
no  power  to  worship  God  in  spirit,  to  seek  his  pleasure, 
and  to  submit  them  unto  his  will.  They  made  an  idol  of 
God,  as  we  do  for  the  most  part,  and  worshipped  him 
every  man  after  his  own  imagination,  and  for  a  sundry 
purpose.  What  we  will  have  done,  that  must  God  do,  and 
to  do  our  will  worship  we  hymn  and  pray  unto  him ;  but 
what  God  will  have  done,  that  will  neither  Turk  nor  Sara- 
cen, nor  the  most  part  of  us  do.  Whatsoever  we  imagine 
righteous,  that  must  God  admit;  but  God's  righteousness 
our  hearts  will  not  admit.  Take  another  example:  let 
there  be  two  such  as  I  spake  of  before,  and  I  promise  both  ; 
and  the  one  because  he  feels  not  his  disease  comes  not;  so 
is  it  of  God's  promises;  no  man  is  helped  by  them  but 
sinners  that  feel  their  sins,  mourn  and  sorrow  for  them, 
and  repent  with  all  their  hearts.  For  John  the  Baptist  went 
before  Christ  and  preached  repentance;  that  is,  he  preached 
the  law  of  God  aright,  and  brought  the  people  to  the  know- 
ledge of  themselves,  and  unto  the  fear  of  God,  and  then 
sent  them  unto  Christ  to  be  healed.  For  in  Christ,  and 
for  his  sake  only,  God  has  promised  to  receive  us  unto 
mercy,  to  forgive  us,  and  to  give  us  power  to  resist  sin. 

How  shall  God  save  thee,  when  thou  knowest  not  thy 
nation?  how  shall  Christ  deliver  thee  from  sin,  when 
thou  wilt  not  acknowledge  thy  sin?  Now  I  pray  thee, 
how  many  thousands  are  there  of  them  that  say,  I  believe 
that  Christ  was  born  of  a  virgin,  that  he  died,  that  he  rose 
again,  and  so  forth,  and  thou  canst  not  bring  them  to  be- 
lieve that  they  have  any  sin  at  all !  How  many  are  there 
of  the  same  sort,  whom  thou  canst  not  make  believe  that 
a  thousand  things  are  sin  which  God  condemneth  for  sin 
all  the  Scripture  throughout?  as  to  buy  as  good  cheap  as 
he  can,  and  to  sell  as  dear  as  he  can;  to  raise  the  mar- 
ket of  corn  and  victuals  for  his  own  advantage,  without 
respect  of  his  neighbour,  or  of  the  poor  of  the  common- 
wealth, and  such  like.  Moreover  how  many  hundred 
thousand  are  there,  who  when  they  have  sinned,  and  ac- 
knowledge their  sins,  yet  they  trust  in  a  bald  ceremony, 
or  in  a  filthy  friar's  coat  and  merits,  or  in  the  prayers  of 
them  that  devour  widows'  houses,  and  eat  the  poor  out  of 
house  and  harbour ;  in  a  thing  of  his  own  imagination,  in 


80  Tindal 

a  foolish  dream,  and  a  false  vision;  and  not  in  Christ's 
blood,  and  in  the  truth  that  God  has  sworn!  All  these 
are  faithless,  for  they  follow  their  own  righteousness,  and 
are  disobedient  unto  the  righteousness  of  God ;  both  unto 
the  righteousness  of  God's  law,  wherewith  he  condemneth 
all  our  deeds,  (for  though  some  of  them  see  their  sins  for 
fear  of  pain,  yet  had  they  rather  that  such  deeds  were  no 
sin,)  and  also  unto  the  righteousness  of  the  truth  of  God 
in  his  promises,  whereby  he  saves  all  that  repent  and  be- 
lieve them.  For  though  they  believe  that  Christ  died,  yet 
believe  they  not  that  he  died  for  their  sins,  and  that  his 
death  is  a  sufficient  satisfaction  for  their  sins,  and  that  God 
for  his  sake  will  be  a  Father  unto  them,  and  give  them 
power  to  resist  sin. 

Paul  saith  to  the  Romans,  in  the  tenth  chapter,  if  thou 
confess  with  thy  mouth  that  Jesus  is  the  Lord,  and  be- 
lieve with  thine  heart  that  God  raised  him  up  from  death, 
thou  shalt  be  safe.  That  is,  if  thou  believe  he  raised 
him  up  again  for  thy  salvation.  Many  believe  that  God 
is  rich  and  almighty,  but  not  unto  themselves,  and  that 
he  will  be  good  unto  them,  and  defend  them,  and  be  their 
God. 

Pharaoh,  for  pain  of  the  plagues,  was  compelled  to  con- 
fess his  sins,  but  had  yet  no  power  to  submit  himself  unto 
the  will  of  God,  and  to  let  the  children  of  Israel  go,  and 
to  lose  so  great  profit  for  God's  pleasure.  As  our  prelates 
confess  their  sins,  saying.  Though  we  be  ever  so  evil,  yet 
have  we  the  power.  And  again,  the  scribes  and  phari- 
sees,  say  they,  sat  in  Moses's  seat;  do  as  they  teach,  but 
not  as  they  do;  thus  confess  they  that  they  are  abomina- 
ble. But  to  the  second  I  answer,  If  they  sat  on  Christ's  seat 
they  would  preach  Christ's  doctrine,  now  they  preach  their 
own  traditions,  and  therefore  are  not  to  be  heard.  If  they 
preached  Christ,  we  ought  to  hear  them  though  they  were 
ever  so  abominable,  as  they  of  themselves  confess,  and  yet 
have  no  power  to  amend,  neither  to  let  loose  Christ's  flock 
to  serve  God  in  the  Spirit,  which  they  hold  captive,  com- 
pelling them  to  serve  their  false  lies.  The  devils  felt  the 
power  of  Christ,  and  were  compelled  against  their  wills  to 
confess  that  he  was  the  Son  of  God,  but  had  no  power  to 
be  content  therewith,  neither  to  consent  unto  the  ordinance 
and  eternal  counsel  of  the  everlasting  God;  as  our  prelates 
feel  the  power  of  God  against  them,  but  yet  have  no  grace 
to  give  room  unto  Christ,  because  that  they,  as  the  devil's 


The  Parable  of  the  Wicked  Mammon.  81 

nature  is,  will  themselves  sit  in  his  holy  temple,  that  is,  the 
consciences  of  men. 

Simon  Magus  believed  (Acts  viii.)  with  such  a  faith  as 
the  devils  confessed  Christ,  but  had  no  right  faith,  as  thou 
secst  in  the  said  chapter.  For  he  repented  not,  consenting 
unto  the  law  of  God.  Neither  did  he  believe  the  promises 
nor  longed  for  them,  but  wondered  only  at  the  miracles 
which  Philip  wrought,  and  because  he  himself  in  Philip's 
presence  had  no  power  to  use  his  witchcraft,  sorcery,  and 
magic,  wherewith  he  mocked  and  deluded  the  understand- 
ings of  the  people.  He  would  have  bought  the  gift  of  God, 
to  have  sold  it  much  dearer,  as  his  successors  now  do,  and 
not  the  successors  of  Simon  Peter.  For  were  they  Simon 
Peter's  successors,  they  would  preach  Christ  as  he  did; 
but  they  are  Simon  Magus's  successors,  of  whom  Simon 
Peter  well  prophesied,  (2  Pet.  ii.)  saying.  There  were  false 
prophets  among  the  people  (meaning  of  the  Jews)  even  as 
there  shall  be  false  teachers  or  doctors  among  you,  which 
privily  shall  bring  in  damnable  sects,  (sects  is  part-taking, 
as  one  holds  of  Francis,  another  of  Dominic,  which  also 
Paul  rebukes,  1  Cor.  i.  and  iii.)  even  denying  the  Lord  that 
bought  them  (for  they  desire  not  to  be  saved  by  Christ, 
neither  suffer  any  man  to  preach  him  to  others).  And 
many  shall  follow  their  damnable  ways;  (thou  wilt  say, 
Shall  God  suffer  so  many  to  go  out  of  the  right  way  so 
long?  I  answer,  many  must  follow  their  damnable  ways, 
or  else  Peter  must  be  a  false  prophet,)  by  which  the  way 
of  truth  shall  be  evil  spoken  of,  (as  it  is  now  at  this  pre- 
sent time,  for  it  is  heresy  to  preach  the  truth,)  and  through 
covetousness  shall  they  with  feigned  words  make  merchan- 
dise of  you.  Of  their  merchandise  and  covetousness  it  needs 
not  to  rehearse,  for  they  that  are  blind  see  it  evidently. 

Thus  seest  thou,  that  when  James  saith.  Faith  without 
deeds  is  dead,  and  as  the  body  without  the  spirit  is  dead, 
so  is  faith  without  deeds,  and  the  devils  believe — he  means 
not  the  faith  and  trust  that  we  have  in  the  truth  of  God's 
promises,  and  his  holy  testament,  made  unto  us  in  Christ's 
blood ;  which  faith  follows  repentance,  and  the  consent  of 
the  heart  unto  the  law  of  God,  and  makes  a  man  safe,  and 
sets  him  at  peace  with  God.  But  he  speaks  of  that  false 
opinion  and  imagination  wherewith  some  say,  I  believe 
that  Christ  was  born  of  a  virgin,  and  that  he  died,  and  so 
forth.  That  they  verily  believe,  and  so  strongly,  that  they 
are  ready  to  slay  whosoever  would  say  the  contrary.     But 


82  Tindal, 

they  believe  not  that  Christ  died  for  their  sins,  and  that  his 
death  has  appeased  the  wrath  of  God,  and  has  obtained 
for  them  all  that  God  has  promised  in  the  Scripture.  For 
how  can  they  believe  that  Christ  died  for  their  sins,  and 
that  he  is  their  only  and  sufficient  Saviour,  seeing  that  they 
seek  other  Saviours  of  their  own  imagination,  and  seeing 
that  they  feel  not  their  sins,  neither  repent,  except  that  some 
repent,  as  I  above  said,  for  fear  of  pain,  but  for  no  love, 
nor  consent  unto  the  law  of  God,  nor  longing  that  they 
have  for  those  good  promises  whjch  he  has  made  them  in 
Christ's  blood.  If  they  repented  and  loved  the  law  of  God, 
and  longed  for  that  help  which  God  has  promised  to  give 
to  all  that  call  on  him  for  Christ's  sake,  then  verily  must 
God's  truth  give  them  power  and  strength  to  do  good 
works,  whensoever  occasion  were  given,  or  God  must  be 
a  false  God.  But  let  God  be  true,  and  every  man  a  liar, 
as  Scripture  saith.  For  the  truth  of  God  lasts  for  ever; 
to  whom  only  be  all  honour  and  glory  for  ever.    Amen. 

Be  not  offended,  most  dear  reader,  that  divers  things 
are  overseen,  through  negligence,  in  this  little  treatise.  For 
verily  the  chance  was  such,  that  I  marvel  that  it  is  so  well 
as  it  is.  Moreover,  it  becomes  the  book  even  so  to  come 
as  a  mourner,  and  in  vile  apparel  to  wait  on  his  Master, 
who  now  shows  himself  again,  not  in  honour  and  glory, 
as  between  Moses  and  Elias,  but  in  rebuke  and  shame, 
as  between  two  murderers,  to  try  his  true  friends,  and  to 
prove  whether  there  be  any  faith  on  the  earth. 


THE 


OBEDIENCE  OF  A  CHRISTIAN  MAN; 

Set  forth  by  William  Tindal,  1528,  October  2. 


The  title  and  preface  of  this  treatise  explain  the  design  with  which 
it  was  written — to  show  the  real  duties  of  a  Christian,  and  to  expose 
the  usurpations  of  Romish  ecclesiastics.  It  is  divided  into  se- 
veral chapters,  in  which  various  subjects  are  fully  treated  upon  in 
the  following  order.  In  the  first  place,  Tindal  states — the  obedience 
of  all  degrees  approved  by  God's  word — of  children — of  wives — of 
servants — of  subjects,  wherein  he  writes  "against  the  pope's  false 
power."  Then  he  proceeds  to  the  office  or  duty  of  a  father — of  a 
husband — of  a  master — of  landlords — of  king's  judges  and  officers; 
showing  how  each  ought  to  rule.  The  manner  in  which  the  papal 
power  had  usurped  upon  these  authorities  then  leads  him  to  speak 
of  antichrist — of  the  sacraments — of  the  sacrament  of  the  body  and 
blood  of  Christ — of  baptism — wedlock — orders — penance — confes- 
sion — contrition— satisfaction— absolution — confirmation — anointing 
— of  miracles  and  worshipping  of  saints — of  prayer.  He  then  ex- 
plains the  four  senses  of  Scripture,  and  concludes  with  a  "  a  com- 
pendious  rehearsal  of  that  which  goeth  before."  The  effects  produced 
by  this  work  have  already  been  noticed  in  the  life  of  Tindal.  It  ex- 
poses very  fully  the  corruptions  of  popery,  and  the  miserable  bon- 
dage of  this  country  before  the  Reformation.  A  part  of  the  preface, 
with  the  summary  review  of  the  contents,  as  given  in  the  concluding 
portion,  is  printed  here,  as  better  calculated  for  the  present  work 
than  the  entire  treatise. 


83 


FROM  THE  PREFACE 


OBEDIENCE    OF   A   CHRISTIAN    MAN. 


WILLIAM  TINDAL,  OTHERWISE  CALLED  HITCHINS, 
TO  THE  READER. 

Grace,  peace,  and  increase  of  knowledge  in  our  Lord 
Jesus  Christ  be  with  thee,  reader,  and  with  all  that  call  on 
the  name  of  the  Lord  unfeignedly,  and  with  a  pure  con- 
science.    Amen. 

Let  it  not  make  thee  despair,  neither  yet  discourage 
thee,  O  reader,  that  it  is  forbidden  thee  on  pain  of  life  and 
goods,  or  that  it  is  made  breaking  of  the  king's  peace,  or 
treason  unto  his  highness,  to  read  the  word  of  thy  soul's 
health.*  But  much  rather  be  bold  in  the  Lord,  and  comfort 
thy  soul,  forasmuch  as  thou  art  sure,  and  hast  an  evident 
token  through  such  persecution,  that  it  is  the  true  word  of 
God;  which  word  is  ever  hated  of  the  world,  neither  was 
ever  without  persecution,  as  thou  seest  in  all  the  stories  of 
the  Bible,  both  of  the  New  Testament  and  also  of  the  Old  ; 
neither  can  be,  any  more  than  the  sun  can  be  without  his 
light.  And  forasmuch  as,  contrariwise,  thou  art  sure  that 
the  pope's  doctrine  is  not  of  God,  which  as  thou  seest,  is 
so  agreeable  unto  the  world,  and  is  so  received  of  the 
world,  or  which  rather  so  receives  the  world  and  the  plea- 
sures of  the  world,  and  seeks  nothing  but  the  possessions 
of  the  world,  and  authority  in  the  world,  and  to  bear  a  rule 
in  the  world;  and  persecutes  the  word  of  God,  and  with 
all  wiliness  drives  the  people  from  it,  and  with  false  and  so- 
phistical reasons  makes  them  afraid  of  it :  yea,  curses  them 
and  excommunicates  them,  and  brings  them  to  believe 
that  they  be  damned  if  they  look  on  it;  and  that  it  is  but 
doctrine  to  deceive  men;  and  also  moves  the  blind  powers 
of  the  world  to  slay,  with  fire,  water,  and  sword,  all  that 
cleave  unto  it:  for  the  world  loves  that  which  is  his,  and 
hateth  that  which  is  chosen  out  of  the  world  to  serve  God 
in  the  Spirit,  as  Christ  saith  to  his  disciples,  (John  xv.) 

*  Salvation. 
84 


Preface  to  The  Obedience  of  a  Christian  Man.      85 

"  If  ye  were  of  the  world  the  world  would  love  his  own; 
but  1  have  chosen  you  out  of  the  world,  and  therefore  the 
world  hateth  you." 

Another  comfort  hast  thou — that  as  the  weak  powers  of 
the  world  defend  the  doctrine  of  the  world,  so  the  mighty 
power  of  God  defends  the  doctrine  of  God;  which  thou 
shalt  evidently  perceive  if  thou  call  to  mind  the  wonderful 
deeds  which  God  has  ever  wrought  for  his  word  in  extreme 
necessity,  since  the  world  began,  beyond  all  man's  reason ; 
which  are  written,  as  Paul  saith,  (Rom.  xv.)  for  our  learn- 
ing and  not  for  our  deceiving,  that  we,  through  patience 
and  comfort  of  the  Scripture,  might  have  hope.  The  na- 
ture of  God's  word  is  to  fight  against  hypocrites.  It  began 
at  Abel,  and  has  continued  ever  since,  and  shall,  I  doubt 
not,  until  the  last  day.  And  the  hypocrites  have  always 
the  world  on  their  side,  as  thou  seest  in  the  time  of  Christ ; 
they  had  the  elders,  that  is,  the  rulers  of  the  Jews  on  their 
side;  they  had  Pilate  and  the  emperor's  power  on  their 
side;  they  had  Herod  also  on  their  side.  Moreover,  they 
brought  all  their  worldly  wisdom  to  pass,  and  all  that  they 
could  think  or  imagine  to  serve  for  their  purpose.  First, 
to  fear  the  people  withal,  they  excommunicated  all  that  be- 
lieved in  Christ,  and  put  them  out  of  the  temple,  as  thou 
seest  John  ix.  Secondly,  they  found  the  means  to  have 
him  condemned  by  the  emperor's  power,  and  made  it  trea- 
son to  Csesar  to  believe  in  him.  Thirdly,  they  obtained  to 
have  him  hanged  as  a  thief  or  a  murderer,  which  accord- 
ing to  their  carnal  wisdom  was  a  cause  above  all  causes 
that  no  man  should  believe  in  him.  For  the  Jews  take  it 
for  a  sure  token  of  everlasting  damnation,  if  a  man  be  hang- 
ed; for  it  is  written  in  their  law,  (Deut.  xxi.)  Cursed  is 
whosoever  hangeth  on  a  tree.  Moses  also  in  the  same 
place  commands,  If  any  man  be  hanged,  to  take  him  down 
the  same  day  and  bury  him,  for  fear  of  polluting  or  defiling 
the  country ;  that  is,  lest  they  should  bring  the  wrath  and 
curse  of  God  upon  them.  And  therefore  the  wicked  Jews 
themselves,  who  with  such  venomous  hate  persecuted  the 
doctrine  of  Christ,  and  did  all  the  shame  that  they  could 
do  unto  him,  though  they  would  fain  have  had  Christ  to 
hang  still  on  the  cross,  and  there  to  rot,  as  he  should  have 
done  by  the  emperor's  law;  yet  for  fear  of  defiling  their 
sabbath,  and  of  bringing  the  wrath  and  curse  of  God  upon 
them,  they  begged  of  Pilate  to  take  him  down,  (John  xix.) 
which  was  against  themselves. 

TINDAL.  8 


86  Tindal. 

Finally,  when  they  had  done  all  they  could,  and  what 
they  thought  sufficient,  and  when  Christ  was  in  the  heart 
of  the  earth,  and  so  many  bills  and  poleaxes*  about  him, 
to  keep  him  down,  and  when  it  was  past  man's  help,  then 
God  helped.  When  man  could  not  bring  him  again,  God's 
truth  fetched  him  again.  The  oath  that  God  had  sworn  to 
Abraham,  to  David,  and  to  other  holy  fathers  and  prophets, 
raised  him  up  again  to  bless  and  save  all  that  believe  in 
him.  Thus  the  wisdom  of  the  hypocrites  became  foolish- 
ness.    Lo,  this  was  written  for  thy  learning  and  comfort. 

How  wonderfully  were  the  children  of  Israel  locked  in 
Egypt!  What  tribulation,  cumbrance,  and  adversity  were 
they  in !  The  land  also  that  was  promised  them  was  far 
off,  and  full  of  great  cities,  walled  with  high  walls  up  to 
the  sky,  and  inhabited  with  great  giants;  yet  God's  truth 
brought  them  out  of  Egypt,  and  planted  them  in  the  land 
of  the  giants.  This  is  also  written  for  our  learning:  for 
there  is  no  power  against  God's,  neither  any  wisdom 
against  God's  wisdom :  he  is  stronger  and  wiser  than  all 
his  enemies.  What  did  it  help  Pharaoh  to  drown  the  men- 
children?  so  little,  I  fear  not,  shall  it  at  the  last  help  the 
pope  and  his  bishops,  to  burn  our  men-children,  who  man- 
fully confess  that  Jesus  Christ  is  the  Lord,  and  that  there 
is  no  other  name  given  unto  men  to  be  saved  by,  as  Peter 
testifies.  Acts  iv. 

Who  dried  up  the  Red  Sea?  Who  slew  Goliath?  Who 
did  all  those  wonderful  deeds  which  thou  readest  in  the  Bi- 
ble? Who  delivered  the  Israelites  evermore  from  thraldom 
and  bondage,  as  soon  as  they  repented  and  turned  to  God? 
Faith  verily ;  and  God's  truth,  and  the  trust  in  the  promises 
which  he  had  made.  Read  the  eleventh  to  the  Hebrews 
for  thy  consolation. 

When  the  children  of  Israel  were  ready  to  despair  for 
the  greatness  and  the  multitude  of  the  giants,  Moses  ever 
comforted  them,  saying,  Remember  what  your  Lord  God 
hath  done  for  you  in  Egypt,  his  wonderful  plagues,  his 
miracles,  his  wonders,  his  mighty  hand,  his  stretched  out 
arm,  and  what  he  hath  done  for  you  hitherto.  He  shall 
destroy  them,  he  shall  take  their  hearts  from  them,  and 
make  them  fear  and  fly  before  you.  He  shall  storm  them, 
and  stir  up  a  tempest  among  them,  and  scatter  them,  and 
bring  them  to  nought.  He  hath  sworn,  he  is  true,  he  will 
fulfil  the  promises  that  he  hath  made  unto  Abraham,  Isaac, 
*  Weapons  of  the  soldiers. 


Preface  to  The  Obedience  of  a  Christian  Man,     87 

and  Jacob.  This  is  written  for  our  learning:  for  verily  he 
is  a  true  God,  and  is  our  God  as  well  as  theirs,  and  his 
promises  are  with  us,  as  well  as  with  them ;  and  he  is  pre- 
sent with  us  as  well  as  he  was  with  them.  If  we  ask,  we 
shall  obtain;  if  we  knock,  he  will  open;  if  we  seek,  we 
shall  find;  if  we  thirst,  his  truth  shall  fulfil  our  desire. 
Christ  is  with  us  until  the  world's  end.  (Matt,  the  last.) 
Let  this  little  flock  be  bold  therefore;  for  if  God  be  on  our 
side,  what  matter  maketh  it  who  be  against  us?  be  they 
bishops,  cardinals,  popes,  or  whatsoever  names  they  will. 

Mark  this  also;  If  God  send  thee  to  the  sea,  and  pro- 
mise to  go  with  thee,  and  to  bring  thee  safe  to  land,  he  will 
raise  up  a  tempest  against  thee,  to  prove  whether  thou  wilt 
abide  by  his  word ;  and  that  thou  mayest  feel  thy  faith  and 
perceive  his  goodness.  For  if  it  were  always  fair  weather, 
and  thou  never  brought  into  such  jeopardy  whence  his 
mercy  only  delivered  thee,  thy  faith  would  be  but  a  pre- 
sumption, and  thou  wouldest  be  ever  unthankful  to  God  and 
merciless  unto  thy  neighbour. 

If  God  promises  riches,  the  way  thereto  is  poverty. 
Whom  he  loves,  him  he  chastens;  whom  he  exalts,  he 
casts  down;  whom  he  saves,  he  condemns  first;  he  brings 
no  man  to  heaven,  except  he  send  him  to  hell  first;  if  he 
promise  life,  he  slays  first;  when  he  builds,  he  casts  all 
down  first;  he  is  no  patcher,  he  cannot  build  on  another's 
foundation;  he  will  not  work  until  all  be  past  remedy,  and 
brought  unto  such  a  case,  that  men  may  see,  how  his 
hand,  his  power,  his  mercy,  his  goodness,  and  truth,  have 
wrought  altogether.  He  will  let  no  man  be  partaker  with 
him  of  his  praise  and  glory:  his  works  are  wonderful,  and 
contrary  unto  man's  works.  Who  ever,  save  he,  delivered 
his  own  Son,  his  only  Son,  his  dear  Son,  unto  the  death, 
and  that  for  his  enemies'  sake;  to  win  his  enemy;  to  over- 
come him  with  love;  that  he  might  see  love,  and  love 
again,  and  of  love  do  likewise  to  other  men,  and  overcome 
them  with  well  doing? 

Joseph  saw  the  sun  and  the  moon,  and  the  eleven  stars 
worshipping  him.  Nevertheless,  ere  that  came  to  pass, 
God  laid  him  where  he  could  neither  see  sun  nor  moon, 
neither  any  star  of  the  sky,  and  that  for  years;  and  also 
undeservedly;  to  nurture  him,  to  humble,  to  make  him 
meek,  and  to  teach  him  God's  ways,  and  to  make  him  apt 
and  meet  for  the  place  and  honour,  against  he  came  to  it, 
that  he  might  perceive  and  feel  that  it  came  of  God,  and 


88  Tindal. 

that  he  might  be  strong  in  the  Spirit  to  minister  it  in  a 
godly  manner. 

He  promised  the  children  of  Israel  a  land  with  rivers  of 
milk  and  honey ;  but  brought  them  for  the  space  of  forty 
years  into  a  land,  where  not  only  rivers  of  milk  and  honey 
were  not,  but  where  so  much  as  a  drop  of  water  was  not ; 
to  nurture  them,  and  to  teach  them,  as  a  father  doth  his 
son,  and  to  do  them  good  at  the  latter  end  ;  and  that  they 
might  be  strong  in  their  spirit  and  souls,  to  use  his  gifts 
and  benefits  godly,  and  after  his  will. 

He  promised  David  a  kingdom,  and  immediately  stirred 
up  king  Saul  against  him  to  persecute  him ;  to  hunt  him 
as  men  do  hares  with  greyhounds,  and  to  ferret  him  out  of 
every  hole,  and  that  for  the  space  of  many  years.  This 
was  to  tame  him,  to  make  him  meek ;  to  kill  his  lusts ;  to 
make  him  feel  other  men's  diseases;  to  make  him  merciful; 
to  make  him  understand  that  he  was  made  a  king  to  minis- 
ter and  to  serve  his  brethren,  and  that  he  should  not  think 
that  his  subjects  were  made  to  minister  unto  his  lusts,  and 
that  it  were  lawful  for  him  to  take  away  from  them  life  and 
goods  at  his  pleasure. 

O  that  our  kings  were  so  nurtured  now-a-days !  whom 
our  holy  bishops  teach  in  a  far  other  manner;  saying, 
Your  grace  shall  take  your  pleasure ;  yea,  take  what  plea- 
sure you  list,  spare  nothing;  we  shall  dispense  with  you, 
we  have  power,  we  are  God's  vicars :  and  let  us  alone  with 
the  realm,  we  shall  take  pains  for  you,  and  see  that  all 
things  be  well :  your  grace  shall  but  defend  the  faith  only. 

Let  us,  therefore,  look  diligently  whereunto  we  are  called, 
that  we  deceive  not  ourselves.  We  are  called,  not  to  dis- 
pute as  the  pope's  disciples  do;  but  to  die  with  Christ, 
that  we  may  live  with  him  ;  and  to  suffer  with  him,  that 
we  may  reign  with  him.  We  are  called  unto  a  kingdom 
that  must  be  won  by  suffering  only,  as  a  sick  man  wins 
health.  God  is  he  that  doeth  all  things  for  us,  and  fights 
for  us,  and  we  do  but  suffer  only.  Christ  saith,  (John  xx.) 
As  my  Father  sent  me,  so  send  I  you ;  and  (John  xv.).  If 
they  persecute  me,  then  shall  they  persecute  you  ;  and 
Christ  saith,  (Matt,  x.)  I  send  you  forth  as  sheep  among 
wolves.  The  sheep  fight  not,  but  the  shepherd  fights  for 
them,  and  cares  for  them.  Be  harmless  as  doves,  there- 
fore, saith  Christ,  and  wise  as  serpents.  The  doves  ima- 
gine no  defence,  nor  seek  to  avenge  themselves.  The 
serpent's  wisdom  is,  to  keep  his  head,  and  those  parts 


Preface  to  The  Obedience  of  a  Christian  Man.     89 

wherein  his  life  rests.  Christ  is  our  head,  and  God's  word 
is  that  wherein  our  life  rests.  To  cleave,  therefore,  fast 
unto  Christ,  and  unto  those  promises  which  God  has  made 
us  for  his  sake,  is  our  wisdom.  Beware  of  men,  saith  he, 
for  they  shall  deliver  you  up  unto  their  councils,  and  shall 
scourge  you;  and  ye  shall  be  brought  before  rulers  and 
kings  for  my  sake:  the  brother  shall  betray,  or  deliver, 
the  brother  to  death,  and  the  father  the  son;  and  the 
children  shall  rise  against  father  and  mother,  and  put 
them  to  death.  Hear  what  Christ  saith  more:  The  dis- 
ciple is  not  greater  than  his  master,  neither  the  servant 
greater,  or  better  than  his  lord.  If  they  have  called  the 
good  man  of  the  house  Beelzebub,  how  much  rather  shall 
they  call  his  household  servants  so?  And  (Luke  xivth.) 
Christ  saith,  Which  of  you,  disposed  to  build  a  tower,  sit- 
teth  not  down  first  and  counteth  the  cost,  whether  he  have 
sufficient  to  perform  it?  Lest  when  he  hath  laid  the  foun- 
dation, and  then  is  not  able  to  perform  it,  all  that  behold 
it  begin  to  mock  him,  saying.  This  man  began  to  build,  and 
was  not  able  to  make  an  end;  so  likewise,  none  of  you 
that  forsaketh  not  all  that  he  hath,  can  be  my  disciple. 
"Whosoever,  therefore,  considers  not  this  beforehand — I 
must  jeopard  life,  goods,  honour,  worship,  and  all  that 
there  is,  for  Christ's  sake,  deceives  himself,  and  makes  a 
mock  of  himself,  to  the  godless  hypocrites  and  infidels. 
No  man  can  serve  two  masters,  God  and  mammon;  that 
is  to  say,  wicked  riches  also.  (Matt,  vi.)  Thou  must  love 
Christ  above  all  things :  but  that  thou  dost  not  if  thou  be 
not  ready  to  forsake  all  for  his  sake.  If  thou  have  for- 
saken all  for  his  sake,  then  art  thou  sure  that  thou  lovest 
him.  Tribulation  is  our  right  baptism,  and  is  signified 
by  plunging  into  the  water.  We  that  are  baptised  in  the 
name  of  Christ,  saith  Paul,  (Rom.  vi.)  are  baptised  to  die 
with  him. 

The  Spirit,  through  tribulation,  purges  us,  and  kills  our 
fleshly  wit,  our  worldly  understanding,  and  belly- wisdom, 
and  fills  us  full  of  the  wisdom  of  God.  Tribulation  is  a 
blessing  that  comes  of  God,  as  Christ  witnesses,  (Matt,  v.) 
Blessed  are  they  that  suffer  persecution  for  righteousness' 
sake,  for  theirs  is  the  kingdom  of  heaven.  Is  not  this 
a  comfortable  word?  Who  ought  not  rather  to  choose, 
and  desire  to  be  blessed  with  Christ  in  a  little  tribulation, 
than  to  be  cursed  perpetually  with  the  world  for  a  little 
pleasure? 

8* 


90  Tindal 

Prosperity  is  a  real  curse,  and  a  thing  that  God  gives  to 
his  enemies.  Wo  be  to  you  rich,  saith  Christ,  (Luke  vi.) 
lo,  ye  have  your  consolation :  wo  be  to  you  that  are  full, 
for  ye  shall  hunger:  wo  be  to  you  that  laugh,  for  ye  shall 
weep :  wo  be  to  you  when  men  praise  you,  for  so  did  their 
fathers  unto  the  false  prophets :  yea,  and  so  have  our  fathers 
done  to  the  false  hypocrites.  The  hypocrites,  with  worldly 
preaching,  have  not  gotten  the  praise  only,  but  even  the 
possessions  also,  and  the  dominion  and  rule  of  the  whole 
world. 

Tribulation  for  righteousness  is  not  a  blessing  only,  but 
also  a  gift  that  God  gives  unto  none  save  his  special  friends. 
The  apostles  (Acts  v.)  rejoiced  that  they  were  counted 
worthy  to  suffer  rebuke  for  Christ's  sake.  And  Paul  (2 
Tim.  iii.)  saith.  All  that  will  live  godly  in  Christ  Jesus 
must  suffer  persecution:  and  (Phil,  i.)  he  saith.  Unto  you 
it  is  given  not  only  to  believe  in  Christ,  but  also  to  suffer 
for  his  sake.  Here  thou  seest  that  it  is  God's  gift  to  suffer 
for  Christ's  sake.  Peter  (1  Pet.  iv.)  saith,  Happy  are  ye 
if  ye  suffer  for  the  name  of  Christ;  for  the  glorious  Spirit 
of  God  resteth  in  you.  Is  it  not  a  happy  thing,  to  be  sure 
that  thou  art  sealed  with  God's  Spirit  to  everlasting  life? 
And,  verily,  thou  art  sure  thereof,  if  thou  suffer  patiently  for 
his  sake.  By  suffering  art  thou  sure;  but  by  persecuting 
canst  thou  never  be  sure:  for  Paul  (Rom.  v.)  saith,  Tribu- 
lation maketh  feeling;  that  is,  it  makes  us  feel  the  good- 
ness of  God,  and  his  help,  and  the  working  of  his  Spirit. 
And  the  Lord  said  to  Paul,  My  grace  is  sufficient  for  thee; 
for  my  strength  is  made  perfect  through  weakness.  (2  Cor. 
xii.)  Lo,  Christ  is  never  strong  in  us  till  we  are  weak.  As 
our  strength  abates,  so  the  strength  of  Christ  grows  in  us. 
When  we  are  quite  emptied  of  our  own  strength,  then  are 
we  full  of  Christ's  strength :  and  look,  how  much  of  our 
own  strength  remains  in  us,  so  much  lacks  there  of  the 
strength  of  Christ.  Therefore  saith  Paul,  Very  gladly  will 
I  rejoice  in  my  weakness,  that  the  strength  of  Christ  may 
dwell  in  me.  Therefore  have  I  delight,  saith  Paul,  in  in- 
firmities, in  rebukes,  in  need,  in  persecutions,  and  in  an- 
guish for  Christ's  sake;  for  when  I  am  weak  then  am  I 
strong.  Meaning,  that  the  weakness  of  the  flesh  is  the 
strength  of  the  Spirit.  And  by  flesh  understand  wit,  wis- 
dom, and  all  that  is  in  a  man  before  the  Spirit  of  God  come ; 
and  whatsoever  springeth  not  of  the  Spirit  of  God,  and  of 
God's  word.  And  of  like  testimonies  is  all  the  Scripture  full. 


Preface  to  The  Obedience  of  a  Christian  Man.     91 

Behold,  God  sets  before  us  a  blessing  and  also  a  curse. 
A  blessing,  verily,  and  that  a  glorious  and  an  everlasting 
blessing,  if  we  suffer  tribulation  and  adversity  with  our 
Lord  and  Saviour  Christ.  And  an  everlasting  curse,  if, 
for  a  little  pleasure  sake,  we  withdraw  ourselves  from  the 
chastising  and  nurture  of  God,  wherewith  he  teaches  all 
his  sons,  and  fashions  them  after  his  godly  will,  and  makes 
them  perfect,  as  he  did  Christ,  and  makes  them  apt  and 
meet  vessels  to  receive  his  grace  and  his  Spirit,  that  they 
might  perceive  and  feel  the  exceeding  mercy  which  we  have 
in  Christ,  and  the  innumerable  blessings,  and  the  unspeak- 
able inheritance,  whereto  we  are  called  and  chosen,  and 
sealed  in  our  Saviour  Jesus  Christ,  unto  whom  be  praise 
for  ever.     Amen. 

Finally :  whom  God  chooses  to  reign  everlastingly  with 
Christ,  him  he  seals  with  his  mighty  Spirit,  and  pours 
strength  into  his  heart,  to  suffer  afflictions  also  with  Christ, 
for  bearing  witness  unto  the  truth.  And  this  is  the  differ- 
ence between  the  children  of  God  and  of  salvation,  and 
between  the  children  of  the  devil  and  of  damnation — that 
the  children  of  God  have  power  in  their  hearts  to  suffer  for 
God's  word,  which  is  their  life  and  salvation,  their  hope 
and  trust,  and  whereby  they  live  in  the  soul  and  spirit 
before  God.  And  the  children  of  the  devil,  in  time  of  ad- 
versity, flee  from  Christ,  whom  they  followed  feignedly, 
their  hearts  not  sealed  with  his  holy  and  mighty  Spirit,  and 
get  them  to  the  standard  of  their  right  father  the  devil,  and 
take  his  wages,  the  pleasures  of  this  world,  which  are  the 
earnest  of  everlasting  damnation.  Which  conclusion  the 
twelfth  chapter  to  the  Hebrews  well  confirms,  saying.  My 
son,  despise  not  thou  the  chastising  of  the  Lord,  neither 
faint  when  thou  art  rebuked  of  him:  for  whom  the  Lord 
loveth,  him  he  chastiseth ;  yea,  and  he  scourgeth  every  son 
whom  he  receiveth.  Lo,  persecution  and  adversity  for  the 
truth's  sake  is  God's  scourge,  and  God's  rod,  and  pertains 
unto  all  his  children  indifferently:  for  when  he  saith  he 
scourges  every  son,  he  makes  no  exception.  Moreover, 
saith  the  text,  If  ye  shall  endure  chastising,  God  offereth 
himself  unto  you  as  unto  sons.  What  son  is  it  that  the 
Father  chastiseth  not?  If  ye  be  not  under  correction, 
(whereof  all  are  partakers,)  then  are  ye  bastards,  and  not 
sons. 

Forasmuch,  then,   as   we  must  needs   be    baptized    in 


92  Tindal 

tribulations,  and  pass  through  the  Red  Sea,  and  a  great 
and  a  fearful  wilderness,  and  a  land  of  cruel  giants,  into 
our  natural  country;  yea,  and  inasmuch  as  it  is  a  plain 
earnest  that  there  is  no  other  way  into  the  kingdom  of 
life  than  through  persecution,  and  suffering  of  pain,  and  of 
very  death,  after  the  example  of  Christ — therefore  let  us 
arm  our  souls  with  the  comfort  of  the  Scriptures:  how 
that  God  is  ever  ready  at  hand  in  time  of  need  to  help 
us;  and  how  that  such  tyrants  and  persecutors  are  but 
God's  scourge,  and  his  rod  to  chastise  us.  And  as  the 
Father  has  always  in  time  of  correction  the  rod  fast  in 
his  hand,  so  that  the  rod  doth  nothing  but  as  the  Father 
moves  it;  even  so  God  has  all  tyrants  in  his  hand,  and 
lets  them  not  do  whatsover  they  would,  but  as  much  only 
as  he  appoints  them  to  do,  and  as  far  as  it  is  necessary  for 
us.  And  as  when  the  child  submits  himself  unto  his 
father's  correction  and  nurture,  and  humbles  himself  alto- 
gether unto  the  will  of  his  father,  then  the  rod  is  taken 
away,  even  so,  when  we  are  come  unto  the  knowledge  of 
the  right  way,  and  have  ibrsaken  our  own  will,  and  offer 
ourselves  wholly  to  the  will  of  God,  to  walk  which  way 
soever  he  will  have  us;  then  turns  he  the  tyrants;  or  else 
if  they  enforce  to  persecute  us  any  further,  he  puts  them 
out  of  the  way,  according  unto  the  comfortable  examples  of 
the  Scripture. 

Moreover,  let  us  arm  our  souls  with  the  promises  both 
of  help  and  assistance,  and  also  of  the  glorious  reward  that 
follows.  Great  is  your  reward  in  heaven,  saith  Christ; 
(Matt.  V.)  and.  He  that  acknowledges  me  before  men,  him 
will  I  acknowledge  before  my  Father  that  is  in  heaven; 
(Matt.  X.)  and,  Call  on  me  in  time  of  tribulation,  and  I 
will  deliver  thee;  (Psalm  Ixv.)  and.  Behold  the  eyes  of 
the  Lord  are  over  them  that  fear  him,  and  over  them  that 
trust  in  his  mercy;  to  deliver  their  souls  from  death,  and 
to  feed  them  in  time  of  hunger.  (Psalm  xxxiii.)  And  in 
Psalm  xxxiv.  David  saith.  The  Lord  is  nigh  them  that  are 
troubled  in  their  hearts,  and  the  meek  in  spirit  will  he  save. 
The  tribulations  of  the  righteous  are  many,  and  out  of  them 
all  will  the  Lord  deliver  them.  The  Lord  keepeth  all  the 
bones  of  them,  so  that  not  one  of  them  shall  be  bruised. 
The  Lord  shall  redeem  the  souls  of  his  servants.  And  of 
such  like  consolations  all  the  Psalms  are  full — would  to 
God  that,  when  ye  read  them,  ye  understood  them.  And, 
Matthew  x.,  When  they  deliver  you,  take  no  thought  what 


Preface  to  The  Obedience  of  a  Christian  Man,    93 

ye  shall  say;  it  shall  be  given  you  the  same  hour  what  ye 
shall  say:  for  it  is  not  ye  that  speak,  but  the  Spirit  of  your 
Father  which  speaks  in  you.  The  very  hairs  of  your  heads 
are  numbered,  saith  Christ  also.  (Matt,  x.)  If  God  ca  ;s 
for  our  hairs,  he  much  more  cares  for  our  souls,  which  ne 
has  sealed  with  his  Holy  Spirit.  Therefore  saith  Peter, 
(1  Pet.  V.)  Cast  all  your  care  upon  him;  for  he  careth  for 
you.  And  Paul  (1  Cor.  x.)  saith,  God  is  true,  he  will  not 
suffer  you  to  be  tempted  above  your  might.  And,  Psalm 
Iv.,  Cast  thy  care  upon  the  Lord. 

Let  thy  care  be  to  prepare  thyself  with  all  thy  strength; 
to  walk  which  way  he  will  have  thee,  and  to  believe  that  he 
will  go  with  thee,  and  assist  thee,  and  strengthen  thee 
against  all  tyrants,  and  deliver  thee  out  of  all  tribulation. 
But  what  way,  or  by  what  means  he  will  do  it,  that  commit 
unto  him,  and  his  godly  pleasure  and  wisdom,  and  cast 
that  care  upon  him.  And  though  it  seem  ever  so  unlikely, 
or  ever  so  impossible  unto  natural  reason,  yet  believe  stead- 
fastly that  he  will  do  it.  And  then  shall  he  (according  to 
his  old  use)  change  the  course  of  the  world,  even  in  the 
twinkling  of  an  eye,  and  come  suddenly  upon  our  giants, 
as  a  thief  in  the  night,  and  compass  them  in  their  wiles  and 
worldly  wisdom.  When  they  cry  Peace,  and  All  is  safe; 
then  shall  their  sorrows  begin,  as  the  pangs  of  a  woman 
that  travails  with  child:  and  then  shall  he  destroy  them, 
and  deliver  thee,  unto  the  glorious  praise  of  his  mercy  and 
truth.     Amen. 

Tindal  then  shows  at  considerable  length,  that  "  the 
Scriptures  ought  to  be  in  the  English  tongue,''''  and  that 
"  the  Scripture  is  the  trial  of  all  doctrine  and  the  right 
touchstone.'''' 


EXTRACT 

FROM  THE 

OBEDIENCE  OF  A  CHRISTIAN  MAN. 


A  COMPENDIOUS    REHEARSAL    OF    THAT    WHICH  GOETH 
BEFORE. 

I  HAVE  described  unto  you  the  obedience  of  children, 
servants,  wives,  and  subjects.  These  four  orders  are  of 
God's  making,  and  the  rules  thereof  are  God's  word.  He 
that  keeps  them  shall  be  blessed ;  yea,  is  blessed  already 
and  he  that  breaketh  them  shall  be  cursed.  If  any  person 
from  impatience,  or  a  stubborn  and  rebellious  mind,  with- 
draw himself  from  any  of  these,  and  get  him  to  any  other 
order,  let  him  not  think  thereby  to  avoid  the  vengeance  of 
God  in  obeying  rules  and  traditions  of  man's  imagination. 
If  thou  pollest  thine  head  in  the  worship  of  thy  father,* 
and  breakest  his  commandments,  shouldest  thou  so  escape? 
or  if  thou  paintest  thy  master's  image  on  a  wall  and  slick- 
est up  a  candle  before  it,  shouldest  thou  therewith  make 
satisfaction  for  the  breaking  of  his  commandments?  Or,  if 
thou  wearest  a  blue  coat  in  the  worship  of  the  kingf  and 
breakest  his  laws,  shouldest  thou  so  go  quit  ?  Let  a  man's 
wife  make  herself  a  sister  of  the  charterhouse,  and  answer 
her  husband,  when  he  bids  her  hold  her  peace,:}:  My  bre- 
thren keep  silence  for  me,  and  see  whether  she  shall  so 
escape.  And  be  thou  sure  that  God  is  more  jealous  over 
his  commandments  than  man  is  over  his,  or  than  any  man 
is  over  his  wife. 

Because  we  are  blind,  God  has  appointed  in  the  Scrip- 
ture how  we  should  serve  him  and  please  him.  As  per- 
taining unto  his  own  person,  he  is  abundantly  pleased  when 
we  believe  his  promises  and  the  holy  testament  which  he 
has  made  unto  us  in  Christ,  and  for  the  mercy  which  he 
there  showed  us,  love  his  commandments.  All  bodily 
service  must  be  done  to  man  in  God's  stead.  We  must 
give   obedience,  honour,  toll,   tribute,    custom,    and    rent 

*  If  you  shave  your  head  from  respect  to  3'our  father. 

t  As  a  king's  servant. 

t  The  monastic  order  of  Carthusians  were  bound  by  their  vow  to 
keep  perpetual  silence. 
94 


The  Obedience  of  a  Christian  Man.  95 

unto  whom  they  belong.  Then  if  thou  have  ought  more 
to  bestow,  give  unto  the  poor  which  are  left  here  in  Christ's 
stead,  that  we  show  mercy  to  them.  If  we  keep  the  com- 
mandments of  love,  then  are  we  sure  that  we  fulfil  the  law 
in  the  sight  of  God,  and  that  our  blessing  shall  be  everlast- 
ing life.  Now  when  we  obey  patiently,  and  without  grudg- 
ing, evil  princes  that  oppress  us,  and  persecute  us ;  and  are 
kind  and  merciful  to  them  that  are  merciless  to  us,  and  do 
the  worst  they  can  to  us,  and  so  take  all  fortune  patiently, 
and  kiss  whatever  cross  God  lays  upon  our  backs,  then 
are  we  sure  that  we  keep  the  commandments  of  love. 

I  declared  that  God  has  taken  all  vengeance  into  his 
own  hands,  and  will  avenge  all  unright  himself — either  by 
the  powers  or  officers  which  are  appointed  thereto;  or  else, 
if  they  be  negligent,  he  will  send  his  curses  upon  the  trans- 
gressors, and  destroy  them  with  his  secret  judgments.  I 
showed  also  that  whosoever  avenges  himself,  is  condemned 
in  doing  the  deed,  and  falls  into  the  hands  of  the  temporal 
sword,  because  he  takes  the  office  of  God  upon  himself, 
and  robs  God  of  his  most  high  honour,  in  that  he  will  not 
patiently  abide  his  judgment.  I  showed  you  of  the  autho- 
rity of  princes — how  they  are  in  God's  stead,  and  how  they 
may  not  be  resisted;  do  they  ever  so  evil  they  must  be  re- 
served unto  the  wrath  of  God.  Nevertheless,  if  they  com- 
mand to  do  evil  we  must  then  disobey,  and  say.  We  are 
otherwise  commanded  of  God;  but  not  rise  against  them. 
They  will  kill  us  then,  sayest  thou.  Therefore,  I  say,  is 
a  Christian  called  to  suffer  even  the  bitter  death  for  his 
hope's  sake,  and  because  he  will  do  no  evil.*  I  showed 
also  that  the  kings  and  rulers,  be  they  ever  so  evil,  are  yet 
a  great  gift  of  the  goodness  of  God,  and  defend  us  from  a 
thousand  things  that  we  see  not. 

I  proved  also  that  all  men,  without  exception,  are  under 
the  temporal  sword,  whatsoever  names  they  give  them- 
selves.    Because  the  priest  is  chosen  out  of  the  laymen 

*  In  another  part  of  this  treatise,  Tindal  thus  distinguishes  res- 
pecting  some  of  the  Romish  martyrs.  "  They  have  also  martyrs 
which  never  preached  God's  word,  neither  died  therefore,  but  for 
privileges  and  liberties  which  they  falsely  purchased,  contrary  unto 
God's  ordinances.  Yea,  and  such  saints,  though  they  be  dead,  yet 
rob  now  as  fast  as  ever  they  did,  neither  are  less  covetous  now,  than 
when  they  were  alive.  I  doubt  not  but  that  they  will  make  a  saint 
of  my  lord  cardinal  (Wolsey,)  after  the  death  of  us  that  are  now 
alive  and  know  his  juggling  and  crafty  conveyance;  and  will  shrine 
him  gloriously  for  his  mightily  defending  of  the  right  of  the  holy 
church,  except  we  be  diligent  to  leave  a  commemoration  of  that 
Nimrod  behind  us."    Works,  Fo.  ed.  p.  160. 


90  Tindal. 

to  teach  this  obedience,  is  that  a  lawful  cause  for  him  to 
disobey?*  Because  he  preaches  that  the  layman  should  not 
steal,  is  it  therefore  lawful  for  him  to  steal  unpunished? 
Because  thou  teachest  me  that  I  may  not  kill,  or  if  I  do, 
the  king  must  kill  me  again,  is  it  therefore  lawful  for  thee 
to  kill  and  go  free?  or  rather  shouldst  not  thou  who  art  my 
guide  to  teach  me  the  right  way,  walk  therein  before  me? 
The  priests  of  the  old  law  with  their  high  bishop  Aaron, 
and  all  his  successors,  though  they  were  anointed  by  God's 
commandment,  and  appointed  to  serve  God  in  his  temple, 
and  exempt  from  all  offices,  and  ministering  of  worldly 
matters,  were  yet  nevertheless  under  the  temporal  sword, 
if  they  break  the  laws.  Christ  saith  to  Peter,  All  that  take 
the  sword  shall  perish  by  the  sword.  Here  is  no  exception. 
Paul  saith.  All  souls  must  obey.  Here  is  no  exception. 
Paul  himself  is  here  not  exempt.  God  saith,  (Gen.  ix.) 
Whosoever  sheddeth  man's  blood,  by  man  shall  his  blood 
be  shed  again.     Here  is  no  exception. 

Moreover  Christ  became  poor,  to  make  other  men  rich; 
and  bound,  to  make  others  free.  He  left  also  with  his  dis- 
ciples the  law  of  love.  Now  love  seeketh  not  her  own 
profit,  but  her  neighbour's;  love  seeketh  not  her  own  free- 
dom, but  becometh  surety  and  bond  to  make  her  neigh- 
bour free.  The  spiritualty,  therefore,  are  condemned  by 
all  the  laws  of  God,  who  through  falsehood  and  disguised 
hypocrisy  have  sought  so  great  profit,  so  great  riches,  so 
great  authority,  and  so  great  liberties;  and  have  so  beg- 
gared the  laymen,  and  so  brought  them  in  subjection  and 
bondage,  and  so  despised  them,  that  they  have  set  up 
franchises  in  all  towns  and  villages,  for  whosoever  robs, 
murders,  or  slays  them,  and  even  for  traitors  unto  the 
king's  person  also.f 

*  The  Romish  priests  at  tliat  time  were  exempt  from  temporal 
jurisdiction;  a  {cw  years  before  a  law  had  been  passed  in  England, 
subjecting  some  of  the  inferior  orders  of  the  ecclesiastics  to  the 
same  trial  as  other  subjects,  for  their  crimes;  but  the  deacons, 
priests,  and  the  higher  orders  were  not  amenable  to  any  courts  but 
their  own,  whatever  their  offences  might  be. 

t  Sanctuaries,  or  places  of  refuge  attached  to  the  principal  mo- 
nasteries and  places  of  popish  worship,  where  criminals  might  re- 
main in  safety,  and  the  magistrates  dared  not  apprehend  them. 
These  were  abolished  in  the  reigns  of  Henry  VIII.  and  Edward  VI. 
but  some  of  them  were  restored  by  queen  Mary.  In  a  procession  of 
the  abbot  of  Westminster  and  his  monks,  December  6,  1556,  "  the 
sanctuary  men"  walked;  three  of  them  had  been  guilty  of  murder, 
one  of  them  was  a  son  of  lord  Dacre,  who  had  waylaid  and  killed  a 
gentleman  named  West,  with  circumstances  of  great  aggravation. 


The  Obedience  of  a  Christian  Man,  97 

I  proved  also  that  no  king  has  power  to  grant  them 
such  liberty;  but  are  condemned  as  well  for  their  giving, 
as  they  for  their  false  purchasing.  For  as  God  gives  the 
father  power  over  his  children,  even  so  gives  he  him  a 
commandment  to  execute  it,  and  not  to  suffer  them  to  do 
wickedly  unpunished,  but  unto  his  condemnation,  as  thou 
mayest  see  by  Eli,  the  high  priest,  &c.  And  as  the  master 
has  authority  over  his  servants,  even  so  has  he  a  command- 
ment to  govern  them.  And  as  the  husband  is  head  over 
his  wife,  even  so  has  he  commandment  to  rule  her  appe- 
tites, and  is  condemned,  if  he  suffers  her  to  be  a  misliver, 
or  submits  himself  to  her,  and  makes  her  his  head.  And 
even  in  like  manner  as  God  maketh  the  king  head  over  his 
realm,  even  so  giveth  he  him  commandment  to  execute  the 
laws  upon  all  men  indifferently.*  For  the  law  is  God's, 
and  not  the  king's.  The  king  is  but  a  servant  to  execute 
the  law  of  God,  and  not  to  rule  after  his  own  imagination. 

I  showed  also  that  the  law  and  the  king  are  to  be  feared, 
as  things  that  were  given  in  fire,  and  in  thunder,  and  light- 
ning, and  terrible  signs.  I  showed  the  cause  why  rulers 
are  evil,  and  by  what  means  we  might  obtain  better.  I 
showed  also  how  wholesome  those  bitter  medicines,  evil 
princes,  are  to  right  Christian  men. 

I  declared  how  those  whom  God  hath  made  governors 
in  the  world  ought  to  rule,  if  they  be  Christian.  They 
ought  to  remember  that  they  are  heads  and  arms,  to  defend 
the  body,  to  minister  peace,  health,  and  wealth,  and  even 
to  save  the  body ;  and  that  they  have  received  their  offices 
of  God,  to  minister  and  to  do  service  unto  their  brethren: 
king,  subject,  master,  servant,  are  names  in  the  world,  but 
not  in  Christ.  In  Christ  we  are  all  one,  and  evenf  breth- 
ren. No  man  is  his  own,  but  we  all  are  Christ's  servants, 
bought  with  Christ's  blood.  Therefore  ought  no  man  to 
seek  himself  or  his  own  profit;  but  Christ  and  his  will.  In 
Christ  no  man  ruleth  as  a  king  his  subjects,  or  a  master 

He  was  afterwards  whipped  before  the  cross,  which  penance  seems 
to  have  been  all  the  punishment  he  received.  "  And  thus,"  as 
Strype  observes,  "  was  the  abbey  restored  to  its  pristine  privileg-es." 
A  few  months  after,  a  thief  escaped  from  the  Tower,  and  took  refuge 
in  the  sanctuary  at  Westminster,  but  his  case  being-  of  an  aggrava- 
ted nature,  and  he  having  broken  prison,  the  council  ordered  that  he 
should  be  taken  from  the  sanctuary  and  again  imprisoned.  The 
monks  however  persisted  in  claiming  him,  and  the  criminal  was  re- 
stored to  them. — Strype,  Eccles.  Memorials,  iii.  p.  310,  383. 

*  Impartially.  t  Equal. 

TINDAL.  9 


98  Tindal 

his  servants;  but  serveth  as  one  hand  doth  to  another,  and 
as  the  hands  do  unto  the  feet,  and  the  feet  to  the  hands,  as 
thou  seest  1  Cor.  xii.  We  also  serve  not  as  servants  unto 
masters ;  but  as  they  which  are  bought  with  Christ's  blood 
serve  Christ  himself.  We  here  are  all  servants  unto  Christ. 
For  whatsoever  we  do  one  to  another  in  Christ's  name, 
that  do  we  unto  Christ,  and  the  reward  of  that  shall  we 
receive  of  Christ.  The  king  considers  his  commons  as 
Christ  himself,  and  therefore  does  them  service  willingly; 
seeking  no  more  of  them  than  is  sufficient  to  maintain 
peace  and  unity,  and  to  defend  the  realm.  And  they  obey 
again,  willingly  and  lovingly,  as  unto  Christ.  And  of 
Christ  every  man  seeks  his  reward. 

I  warned  the  judges  that  they  take  not  an  example  how 
to  minister  their  offices  from  our  spiritualty,  which  are 
bought  and  sold  to  do  the  will  of  Satan ;  but  of  the  Scrip- 
ture, whence  they  have  their  authority.  Let  that  which 
is  secret  abide  secret  till  God  open  it,  who  is  the  Judge 
of  secrets.  For  it  is  more  than  a  cruel  thing  to  break  up 
into  a  man's  heart,  and  to  compel  him  to  put  either  soul  or 
body  in  jeopardy,  or  to  shame  himself.  U  Peter,  that 
great  pillar,  for  fear  of  death,  forsook  his  Master,  ought 
not  we  to  spare  weak  consciences? 

I  declared  how  the  king  ought  to  rid  his  realm  from  the 
wily  tyranny  of  the  hypocrites,  and  to  bring  the  hypocrites 
under  his  laws :  yea,  and  how  he  ought  to  be  learned,  and 
to  hear,  and  to  look  upon  the  causes  himself,  which  he 
will  punish ;  and  not  to  believe  the  hypocrites,  and  to  give 
them  his  sword  to  kill  whom  they  will. 

The  king  ought  to  count  what  he  hath  spent  in  the 
pope's  quarrel  since  he  was  king.  The  first  voyage  cost 
upon  fourteen  hundred  thousand  pounds.*  Reckon  since 
what  hath  been  spent  by  sea  and  land  between  us  and 
Frenchmen,  and  Scots,  and  then  in  triumphs,  and  in  em- 
bassies, and  what  hath  been  sent  out  of  the  realm  secretly ; 

*  The  first  expedition  of  king  Henry  VIII.  to  France  in  1513,  was 
undertaken  principally  at  the  instigation  of  the  pontiff,  who  sought 
to  promote  his  own  ambitious  views.  The  efforts  of  the  English 
monarch  were  successful,  but  his  confederates  contrived  to  obtain 
the  advantages  for  tliemselves,  although  purchased  at  an  immense 
expense  to  England,  both  in  carrying  on  the  warfare,  and  in  the 
magnificence  displayed  by  Henry,  who  was  grossly  flattered  by  the 
pope,  while  the  latter  anxiously  endeavoured  to  increase  his  power 
over  England.  Tindal  spoke  still  more  plainly  of  this  expedition, 
and  the  crafly  proceedings  of  the  pope,  in  his  tract  called  "  The 
Practice  of  Prelates." 


The  Obedience  of  a  Christian  Man.  99 

and  all  to  maintain  our  holy  father,  and  I  doubt  not  but  that 
will  surmount  the  sum  of  forty  or  fifty  hundred  thousand 
pounds.  For  we  had  no  cause  to  spend  one  penny  but  for 
our  holy  father.  The  king  therefore  ought  to  make  them 
pay  this  money  every  farthing,  and  fetch  it  out  of  their 
mitres,  crosses,  shrines,  and  all  manner  of  treasure  of  the 
church,  and  pay  it  to  his  commons  again;  not  that  only 
which  the  cardinal  and  his  bishops  compelled  the  commons 
to  lend,  and  made  them  swear  with  such  an  example  of 
tyranny  as  was  never  before  thought  on ;  but  also  all  that 
he  has  gathered  of  them.  Or  else,  by  the  consent  of  the 
commons,  to  keep  it  in  store  for  the  defence  of  the  realm. 
Yea,  the  king  ought  to  look  in  the  chronicles,  what  the 
popes  have  done  to  kings  in  time  past,  and  make  them  re- 
store it  also;  and  ought  to  take  away  from  them  their 
lands  which  they  have  gotten  with  their  false  prayers,  and 
restore  them  unto  the  right  heirs  again;  or  with  consent 
and  advisement  turn  them  unto  the  maintaining  of  the  poor, 
and  bringing  up  of  youth  virtuously,  and  to  maintain  neces- 
sary officers  and  ministers  to  defend  the  commonwealth. 

If  he  will  not  do  it,  then  ought  the  commons  to  take  pa- 
tience, and  to  take  it  for  God's  scourge,  and  think  that  God 
has  blinded  the  king  for  their  sins'  sake,  and  commit  their 
cause  to  God:  and  then  shall  God  make  a  scourge  for 
them,  and  drive  them  out  of  his  temple,  according  to  his 
wonderful  judgment. 

On  the  other  side,  I  have  also  uttered  the  wickedness  of 
the  spiritualty,  the  falsehood  of  the  bishops,  and  juggling 
of  the  pope,  and  how  they  have  disguised  themselves ;  bor- 
rowing some  of  their  pomp  of  the  Jews,  and  some  of  the 
Gentiles;  and  have  with  subtle  wiles  turned  the  obedience 
that  should  be  given  to  God's  ordinance  unto  themselves. 
And  how  they  have  put  out  God's  testament  and  God's 
truth,  and  set  up  their  own  traditions  and  lies,  in  which 
they  have  taught  the  people  to  believe,  and  thereby  sit  in 
their  consciences  as  God ;  and  have  by  that  means  robbed 
the  world  of  lands  and  goods,  of  peace  and  unity,  and  of 
all  temporal  authority,  and  have  brought  the  people  into 
ignorance  of  God,  and  have  heaped  the  wrath  of  God  upon 
all  realms;  and  especially  upon  the  kings;  whom  they  have 
robbed,  not  of  worldly  things  only,  but  even  of  their  very 
natural  wits.*  They  make  them  believe  that  they  are  most 

*  Understandings. 


100  Tindal 

Christian,  when  they  live  most  abominably,  and  will  suffer 
no  man  in  their  realms  who  believe  on  Christ;  and  that  they 
are  defenders  of  the  faith,  when  they  burn  the  gospel  and 
promises  of  God,  out  of  which  all  faith  springeth. 

I  showed  how  they  have  ministered  Christ,  king  and  em- 
peror out  of  their  places;  and  how  they  have  made  them  a 
several  kingdom,  which  they  got  at  the  first  in  deceiving  of 
princes,  and  now  pervert  the  whole  Scripture,  to  prove  that 
they  have  such  authority  of  God.  And  lest  the  laymen 
should  see  how  falsely  they  allege  the  places  of  the  Scrip- 
ture, is  the  greatest  cause  of  this  persecution. 

They  have  feigned  confession  for  the  same  purpose,  to 
stablish  their  kingdom  withal.  All  secrets  know  they  there- 
by. The  bishop  knows  the  confession  of  whom  he  pleases 
throughout  all  his  diocese.  Yea,  and  his  chancellor  com- 
mands the  ghostly  father*  to  deliver  it  written.  The  pope, 
his  cardinals,  and  bishops,  know  the  confession  of  the  em- 
peror, kings,  and  of  all  lords ;  and  by  confession  they  know 
all  their  captives.  If  any  believe  in  Christ,  by  confession 
they  know  him.  Shrive  thyself  where  thou  wilt,  whether 
at  Sion,  Charterhouse,  or  at  the  Observant's,  thy  confession 
is  known  well  enough.  And  thou,  if  thou  believe  in  Christ, 
art  waited  upon.  Wonderful  are  the  things  that  thereby 
are  wrought.  The  wife  is  feared,  and  compelled  to  utter 
not  her  own  only,  but  also  the  secrets  of  her  husband,  and 
the  servant  the  secrets  of  his  master.  Also,  through  con- 
fession they  quench  the  faith  of  all  the  promises  of  God, 
and  take  away  the  effect  and  virtue  of  all  the  sacraments 
of  Christ. 

They  have  also  corrupted  the  saints'  lives  with  lies  and 
feigned  miracles,  and  have  put  many  things  out  of  the 
sentence  or  great  curse,  as  raising  of  rent  and  fines,  and 
hiring  men  out  of  their  houses,  and  whatsoever  wicked- 
ness they  themselves  do ;  and  have  put  a  great  part  of  the 
stories  and  chronicles  out  of  the  way  lest  their  falsehood 
should  be  seen.f     For  there  are  no  mischiefs  or  disorder, 

*  Spiritual  father,  the  priest. 

t  The  great  curse  or  denunciation  of  wrath  against  offences  was 
read  once  every  year,  and  particularly  included  all  offences  against 
the  ecclesiastical  government. 

Polydore  Vergil,  a  Romish  writer,  compiled  a  history  of  England 
from  ancient  chronicles,  in  which  he  promoted  the  views  of  the  pa- 
pacy, and  he  is  said  to  have  destroyed  many  valuable  manuscripts 
afler  they  had  been  thus  garbled  by  him. 


The  Obedience  of  a  Christian  Man.  101 

whether  it  be  in  the  temporal  regiment,  or  else  in  the 
spiritual,  whereof  they  are  not  the  chief  causes,  and  even 
the  very  fountain  and  springs,  and  as  we  say,  the  well- 
head; so  that  it  is  impossible  to  preach  against  mischief 
except  you  begin  at  them,  or  to  set  any  reformation  in  the 
world  except  you  reform  them  first.  Now  are  they  har- 
dened and  taught  as  Pharaoh,  and  will  not  bow  unto  any 
right  way  or  order.  And  therefore  they  persecute  God's 
word  and  the  preachers  thereof;  and  on  the  other  side  lie 
await  unto  all  princes,  and  stir  up  all  mischief  in  the  world, 
and  send  them  to  war,  and  occupy  their  minds  therewith, 
or  with  other  voluptuousness,  lest  they  should  have  lei- 
sure to  hear  the  word  of  God,  and  to  set  an  order  in  their 
realms.* 

By  them  are  all  things  ministered,  and  by  them  are  all 
kings  ruled;  yea,  in  every  king's  conscience  sit  they  ere 
he  be  king,  and  persuade  every  king  what  they  desire,  and 
make  them  both  to  believe  what  they  will,  and  to  do  what 
they  will.  Neither  can  any  king  or  any  realm  have  rest 
for  their  businesses.  Behold  king  Henry  the  Vth,  whom 
they  sent  out  for  such  a  purpose  as  they  sent  out  our  king 
that  now  is.  See  how  the  realm  is  inhabited.  Ask  where 
the  goodly  towns  and  their  walls,  and  the  people  that  was 
wont  to  be  in  them  are  become,  and  where  the  blood  royal 
of  the  realm  is  become  also?  Turn  thine  eyes  whither  thou 
wilt,  and  thou  shalt  see  nothing  prosperous  but  their  subtle 
polling.  With  that  it  is  flowing  water;  yea,  and  I  trust  it 
will  be  shortly  a  full  sea. 

In  all  their  doings,  though  they  pretend  outwardly  the 
honour  of  God  or  of  the  commonwealth,  their  intent  and 
secret  counsel  is  only  to  bring  all  under  their  power,  and 
to  take  out  of  the  way  whosoever  hinders  them,  or  is  too 
mighty  for  them.  As  when  they  send  the  princes  to  Jeru- 
salem, to  conquer  the  holy  land,  and  to  fight  against  the 
Turks,  whatsoever  they  pretend  outwardly,  their  secret  in- 
tent is,  while  the  princes  there  conquer  them  more  bishop- 
rics, to  conquer  their  lands  in  the  mean  season  with  their 
false  hypocrisy,  and  to  bring  all  under  them;  which  thou 
mayest  easily  perceive  since  they  will  not  let  us  know  the 
faith  of  Christ.     And  when  they  are  once  on  high,  then 

*  Tindal  here  refers  particularly  to  Henry  V.,  who  was  induced 
to  commence  his  wars  against  France  by  archbishop  Arundel,  who 
thus  diverted  the  king's  attention  from  the  luxury  and  vast  posses- 
sions of  the  clergy,  which  were  loudly  complained  of. 
9* 


102  TindaL 

are  they  tyrants  above  all  tyrants,  whether  they  be  Turks 
or  Saracens.  How  they  minister  proving  of  testaments! 
How  causes  of  wedlock !  or  if  any  man  die  intestate !  If  a 
poor  man  die,  and  leave  his  wife  and  half  a  dozen  young 
children,  and  but  one  cow  to  find  them,  that  will  they  have 
for  a  mortuary  mercilessly;  let  come  of  wife  and  children 
what  will.  Yea,  let  any  thing  be  done  against  their  plea- 
sure, and  they  will  interdict  the  whole  realm,  sparing  no 
person. 

Read  the  chronicles  of  England,  out  of  which  yet  they 
have  put  a  great  part  of  their  wickedness,  and  thou  shall 
find  them  always  both  rebellious  and  disobedient  to  the 
kings,  and  also  churlish  and  unthankful,  so  that  when  all 
the  realm  gave  the  king  somewhat  to  maintain  him  in  his 
right,  they  would  not  give  a  mite.  Consider  the  story  of 
king  John,  where  I  doubt  not  but  they  have  put  the  best 
and  fairest  for  themselves,  and  the  worst  of  king  John. 
For  I  suppose  they  make  the  chronicles  themselves.  Com- 
pare the  doings  of  their  holy  church  (as  they  ever  call  it) 
unto  the  learning  of  Christ  and  of  his  apostles.  Did  not 
the  legate  of  Rome  assoil*  all  the  lords  of  the  realm  of 
their  due  obedience  which  they  owed  to  the  king  by  the 
ordinance  of  God?  Would  he  not  have  cursed  the  king 
with  his  solemn  pomp,  because  he  would  have  done  that 
office  which  God  commands  every  king  to  do,  and  where- 
fore God  hath  put  the  sword  in  every  king's  hand?  that 
is,  because  king  John  would  have  punished  a  wicked 
clerkf  that  had  coined  false  money.  The  laymen  that  had 
not  done  half  so  great  faults  must  die,  but  the  clerk  must 
go  escape  free!  Sent  not  the  pope  also  unto  the  king  of 
France  remission  of  his  sins,  to  go  and  conquer  king  John's 
realm?  So  now  remission  of  sins  comes  not  by  faith  in 
the  testament  that  God  hath  made  in  Christ's  blood ;  but 
by  fighting  and  murdering  for  the  pope's  pleasure.  Last 
of  all,  was  not  king  John  fain  to  deliver  his  crown  unto 
the  legate,  and  to  yield  up  his  realm  unto  the  pope,  where- 
fore we  pay  Peter-pence.  They  might  be  called  the  poll- 
ing-pence of  false  prophets  well  enough.  They  care  not 
by  what  mischief  they  come  by  their  purpose.  War  and 
conquering  of  lands  is  their  harvest.  The  more  wicked 
the  people  are,  the  more  they  have  the  hypocrites  in  rever- 
ence, the  more  they  fear  them,  and  the  more  they  believe 
in  them.  And  they  that  conquer  other  men's  lands,  when 
*  Absolve.  t  Ecclesiastic. 


The  Obedience  of  a  Christian  Man.  103 

they  die,  make  them  their  heirs,  to  be  prayed  for  for  ever. 
Let  there  come  one  conquest  more  in  the  realm,  and  thou 
shalt  see  them  get  yet  as  much  more  as  they  have,  if  they 
can  keep  down  God's  word,  that  their  jugghng  come  not 
to  light;  yea,  thou  shalt  see  them  take  the  realm  wholly 
into  their  hands,  and  crown  one  of  themselves  king  there- 
of And  verily,  I  see  no  other  likelihood,  but  that  the 
land  shall  be  shortly  conquered.  The  stars  of  the  Scrip- 
ture promise  us  none  other  fortune,  inasmuch  as  we  deny 
Christ  with  the  wicked  Jews,  and  will  not  have  him  reign 
over  us :  but  will  be  still  children  of  darkness  under  anti- 
christ, and  antichrist's  possession,  burning  the  gospel  of 
Christ,  and  defending  a  faith  that  may  not  stand  with  his 
holy  testament. 

If  any  man  shed  blood  in  the  church,  it  shall  be  inter- 
dicted till  he  have  paid  for  the  hallowing.  If  he  be  not 
able,  the  parish  must  pay,  or  else  shall  it  stand  always 
interdicted.  They  will  be  avenged  on  them  that  never 
offended.  Full  well  prophesied  Paul  of  them,  in  the  2d 
epistle  to  Timothy,  chap.  iii.  Some  man  will  say,  Wouldest 
thou  that  men  should  fight  in  the  church  unpunished? 
Nay,  but  let  the  king  ordain  a  punishment  for  them,  as  he 
does  for  them  that  fight  in  his  palace,  and  let  not  all  the 
parish  be  troubled  for  the  fault  of  one.  And  as  for  their 
hallowing,  it  is  the  juggling  of  antichrist.  A  Christian 
man  is  the  temple  of  God  and  of  the  Holy  Ghost,  and 
hallowed  in  Christ's  blood.  A  Christian  man  is  holy  in 
himself,  by  reason  of  the  Spirit  that  dwelleth  in  him ;  and 
the  place  wherein  he  is,  is  holy  by  reason  of  him,  whether 
he  be  in  the  field  or  town.  A  Christian  husband  sanctifies 
an  unchristian  wife,  and  a  Christian  wife  an  unchristian 
husband,  (as  concerning  the  use  of  matrimony,)  saith  Paul 
to  the  Corinthians.  If  now,  while  we  seek  to  be  hallowed 
in  Christ,  we  are  found  unholy,  and  must  be  hallowed  by 
the  ground,  or  place,  or  walls,  then  Christ  died  in  vain. 
Howbeit,  antichrist  must  have  wherewith  to  sit  in  men's 
consciences,  and  to  make  them  fear  where  is  no  fear,  and 
to  rob  them  of  their  faith,  and  to  make  them  trust  in  that 
which  cannot  help  them,  and  to  seek  holiness  of  that  which 
is  not  holy  in  itself 

After  that  the  old  king  of  France  was  brought  down  out 
of  Italy,  mark  what  pageants  have  been  played,  and  what 
are  yet  a  playing  to  separate  us  from  the  emperor,  (lest 
by  the  help  or  aid  of  us  he  should  be   able  to  recover 


104  Tindal. 

his  right  of  the  pope,)  and  to  couple  us  to  the  Frenchmen, 
whose  might  the  pope  ever  abuses  to  keep  the  emperor 
from  Italy.  What  prevails  it  for  any  king  to  marry  his 
daughter  or  his  son,  or  to  make  any  peace  or  good  ordi- 
nance for  the  wealth  of  his  realm  !  For  it  shall  no  longer 
last  than  it  is  profitable  to  them.  Their  reason  is  so  secret 
that  the  world  cannot  perceive  it.  They  dissemble  those 
things  which  they  only  are  cause  of,  and  pretend  discord 
among  themselves  when  they  are  most  agreed.  One  shall 
hold  this,  and  another  shall  dispute  the  contrary ;  but  the 
conclusion  shall  be  that  which  most  maintains  their  false- 
hood, though  God's  word  be  ever  so  contrary.  What  have 
they  wrought  in  our  days ;  yea,  and  what  work  they  yet, 
to  the  perpetual  dishonour  of  the  king,  and  rebuke  of  the 
realm,  and  shame  of  all  the  nation,  in  whatsoever  realms 
they  go ! 

I  uttered  unto  you  partly  the  malicious  blindness  of  the 
bishop  of  Rochester,*  his  juggling,  his  conveying,  his  foxy- 
wiliness,  his  bo-peep,  his  wresting,  renting,  and  shameful 
abusing  of  the  Scripture;  his  oratory  and  alleging  of  here- 
tics, and  how  he  would  make  the  apostles  authors  of  blind 
ceremonies,  without  signification,  contrary  to  their  own 
doctrine,  and  have  set  him  lor  an  example  to  judge  all 
others  by.  Whatsoever  thou  art  that  readest  this,  I  exhort 
thee  in  Christ,  to  compare  his  sermon  and  that  which  I 
have  written,  and  the  Scripture  together,  and  judge.  There 
shalt  thou  find  of  our  holy  father's  authority,  and  what  it  is 
to  be  great,  and  how  to  know  the  greatest. 

Then  follows  the  cause  why  laymen  cannot  rule  tempo- 
ral offices,  which  is  the  falsehood  of  the  bishops.  There 
shalt  thou  find  of  miracles  and  ceremonies  without  signi- 
fication; of  false  anointing,  and  lying  signs,  and  false 
names;  and  how  the  spiritualty  are  disguised  in  falsehood, 
and  how  they  rule  the  people  in  darkness,  and  do  all  things 
in  the  Latin  tongue;  and  of  their  petty  pillage.  Their 
polling  is  like  a  consumption,  wherein  a  man  complains 
of  feebleness  and  of  faintness,  and  knows  not  whence  his 
disease  comes;  it  frets  inwardly,  and  consumes  the  very 
marrow  of  the  bones. 

There    thou  seest    the    cause  why  it  is    impossible  for 

kings  to  come  to  the  knowledge  of  the  truth.     For  the 

ecclesiastics  lay  wait   for  them,  and  serve  their  appetites 

at  all  points;  and  through  confession,  buy  and  sell  and 

*  Bishop  Fisher,  a  strenuous  supporter  of  the  papacy. 


The  Obedience  of  a  Christian  Man,  105 

betray  both  them  and  all  their  true  friends,  and  lay  baits 
for  them,  and  never  leave  them  till  they  have  blinded  them 
with  their  sophistry,  and  have  brought  them  into  their  nets. 
And  then  when  the  king  is  captive,  they  compel  all  the 
rest  with  violence  of  the  sword.  For  if  any  man  will  not 
obey  them,  be  it  right  or  wrong,  they  cite  him,  suspend 
him,  and  curse  or  excommunicate  him.  If  he  then  obey 
not,  they  deliver  him  to  Pilate,  that  is  to  say,  unto  the  tem- 
poral officers,  to  destroy  him.  Last  of  all,  there  findest 
thou  the  very  cause  of  all  persecution,  which  is  the  preach- 
ing against  hypocrisy. 

Then  come  we  to  the  sacraments,  where  thou  seest  that 
the  work  of  the  sacrament  saves  not,  but  only  the  faith  in 
the  promise,  which  the  sacrament  signifies,  justifies  us. 
There  hast  thou  that  a  priest  is  only  a  servant  to  teach, 
and  whatsoever  he  takes  upon  him  more  than  to  preach 
and  to  minister  the  sacraments  of  Christ,  (which  is  also 
preaching)  is  falsehood. 

Then  comes  how  they  juggle  through  dumb  ceremonies, 
and  how  they  make  merchandise  with  feigned  words;  as 
penance,  a  poena  et  a  culpa,  satisfaction,  attrition,  charac- 
ter, purgatory  pick-purse;  and  how  through  confession  they 
make  the  sacraments  and  all  the  promises  of  none  effect  or 
value.  There  seest  thou  that  absolving  is  but  preaching 
the  promises ;  and  cursing  or  excommunicating,  preaching 
t?ie  law;  and  of  their  power,  and  of  their  keys,  of  false 
miracles,  and  praying  to  saints.  There  seest  thou  that  cere- 
monies did  not  the  miracles,  but  faith;  even  as  it  was  not 
Moses'  rod  that  did  the  miracles,  but  Moses'  faith  in  the  pro- 
mises of  God.  Thou  seest  also  that  to  have  a  faith  where 
God  hath  not  a  promise,  is  idolatry.  And  there  also  seest 
thou  how  the  pope  exalts  himself  above  God,  and  com- 
mands him  to  obey  his  tyranny.  Last  of  all,  thou  hast 
there  that  no  man  ought  to  preach  but  he  that  is  called. 

Then  folio weth  the  belly-brotherhood  of  monks  and 
friars.  For  Christ  hath  deserved  nought  with  them.  For 
his  sake  thou  gettest  no  favour.  Thou  must  offer  unto  their 
bellies,  and  then  they  pray  bitterly  for  thee.  There  thou 
seest  that  Christ  is  the  only  cause;  yea,  and  all  the  cause 
why  God  doth  ought  for  us,  and  hears  our  complaint. 
And  there  hast  thou  doctrine  how  to  know  and  to  be  sure 
that  thou  art  elect  and  hast  God's  Spirit  in  thee.  Thou 
hast  there  learning  to  try  the  doctrine  of  our  spirits. 

Then  follow  their  four  senses  of  the  Scripture,  of  which 


106  Tindal. 

three  (the  tropological,  allegorical,  and  anagogical)  are  no 
senses;  and  the  fourth,  that  is  the  literal  sense,  which  is 
the  true  sense,  the  pope  has  taken  to  himself.  It  may  have 
no  other  meaning  than  pleases  his  fatherhood.  We  must 
abide  his  interpretation.  And  as  he  thinks,  so  must  we 
think,  though  it  be  impossible  to  gather  any  such  meaning 
of  the  Scripture.  Then  hast  thou  the  true  use  of  allego- 
ries, and  how  they  are  nothing  but  examples  borrowed  of 
the  Scripture  to  express  a  text  or  an  open  conclusion  of  the 
Scripture,  and  as  it  were  to  paint  it  before  thine  eyes,  that 
thou  mayest  feel  the  meaning  and  the  power  of  the  Scrip- 
ture in  thine  heart.  Then  comes  the  use  of  worldly  simi- 
litudes, and  how  they  are  false  prophets  which  bring  a 
worldly  similitude  for  any  other  purpose,  save  to  express 
more  plainly  that  which  is  contained  in  an  open  text.  And 
so  are  they  also  which  draw  the  Scripture  contrary  to  the 
open  places,  and  contrary  to  the  example,  living,  and  prac- 
tising, of  Christ,  the  apostles,  and  of  the  holy  prophets. 
And  then,  finally,  hast  thou  of  our  holy  father's  power, 
and  of  his  keys,  and  of  his  binding  and  excommunicating, 
and  of  his  cursing  and  blessing,  with  examples  of  every 
thing. 


In  the  former  part  of  this  treatise  (fol.  ed.  p.  130.) 
Tindal  exposed  the  erroneous  view  concerning  justif  ca- 
tion, then  advanced  by  the  more  moderate  advocates  of 
the  church  of  Rome,  and  which  has  since  been  adopted 
by  many  nominal  folloivers  of  Christ,  of  various  denomi- 
nations.    He  says, 

Rochester  (bishop  Fisher)  intending  to  prove  that  we  are 
justified  through  holy  works,  alleges  half  a  text  of  Paul  of 
the  fifth  to  the  Galatians,  as  his  manner  is  to  juggle  and 
convey  craftily.  Which  text  he  this  wise  Englishes; 
"  Faith,  which  is  wrought  by  love."  Rochester  will  have 
love  to  go  before,  and  faith  to  spring  out  of  love.  Thus  anti- 
christ turns  the  roots  of  the  tree  upward.  I  must  first  love 
a  bitter  medicine,  (according  to  Rochester's  doctrine,)  and 
then  believe  that  it  is  wholesome — whereas  by  natural  rea- 
son, I  first  hate  a  bitter  medicine,  until  I  am  brought  to 
believe  the  physician  that  it  is  wholesome,  and  that  the 
bitterness  shall  heal  me ;  and  then  afterwards  I  love  it  of 
that  belief.  Does  the  child  love  the  father  first,  and  then 
believe  that  he  is  his  son  or  heir?  or  rather,  because  he 


The  Obedience  of  a  Christian  Man.  107 

knows  that  he  is  his  son  or  heir  and  beloved,  therefore  he 
loves  again?  John  saith,  in  the  third  of  his  first  epistle,  See 
what  love  the  Father  hath  showed  upon  us,  that  we  should 
be  called  his  sons.  Because  we  are  sons,  therefore  we  love. 
Now,  by  faith  we  are  sons,  as  John  saith  in  the  first  chap- 
ter of  his  gospel.  He  gave  them  power  to  be  the  sons  of 
God,  in  that  they  believed  on  his  name.  And  Paul  saith, 
in  the  third  chapter  of  his  epistle  to  the  Galatians,  We  are 
all  the  sons  of  God,  by  the  faith  which  is  in  Jesus  Christ. 
And  John,  in  the  said  chapter  of  his  epistle,  saith.  Hereby 
perceive  we  love,  that  he  gave  his  life  for  us.  We  could 
see  no  love,  nor  cause  to  love  again,  except  we  believed 
that  he  died  for  us,  and  that  we  were  saved  through  his 
death.  And  in  the  chapter  following,  John  saith.  Herein  is 
love;  not  that  we  loved  God,  but  that  he  loved  us,  and  sent 
his  Son  to  make  agreement  for  our  sins.  So  God  sent  not 
his  Son  for  any  love  that  we  had  to  him ;  but  of  the  love 
that  he  had  to  us,  sent  he  his  Son,  that  we  might  so  love, 
and  love  again.  Paul  likewise,  in  the  eighth  chapter  to 
the  Romans,  after  he  had  declared  the  infinite  love  of  God 
toward  us,  in  that  he  spared  not  his  own  Son,  but  gave  him 
for  us,  crieth  out,  saying.  Who  shall  separate  us  from  the 
love  of  God?  Shall  persecution,  shall  a  sword?  &c.  No, 
saith'  he;  I  am  sure  that  no  creature  shall  separate  us  from 
the  love  of  God  that  is  in  Christ  Jesus  our  Lord;  as  though 
he  should  say.  We  see  so  great  love  in  God  toward  us  in 
Christ's  death,  that  though  all  misfortune  should  fall  on  us, 
we  cannot  but  love  again.  Now  how  know  we  that  God 
loveth  us?  Verily  by  faith.  So  therefore,  though  Roches- 
ter be  faithless,  yet  ought  natural  reason  to  have  taught 
him,  that  love  springeth  out  of  faith,  and  knowledge;  and 
not  faith  and  knowledge  out  of  love.-  But  let  us  see  the 
text.  Paul  saith  thus:  In  Christ  Jesus  neither  circumcision 
is  any  thing  worth,  nor  uncircumcision,  but  faith  which 
worketh  through  love;  or  which  through  love  is  strong  or 
mighty  in  working,  and  not  which  is  wrought  by  love,  as 
the  juggler  saith.  Faith  that  loveth  God's  commandments 
justifieth  a  man.  If  thou  believe  God's  promises  in  Christ, 
and  love  his  commandments,  then  art  thou  safe.  If  thou 
love  the  commandment,  then  art  thou  sure  that  thy  faith  is 
unfeigned,  and  that  God's  Spirit  is  in  thee. 

How  faith  justifieth  before  God  in  the  heart,  and  how 
love  springeth  of  faith,  and  compelleth  us  to  work,  and  how 
the  works  justify  before  the  world,  and  testify  what  we  are, 


108  Tindal. 

and  certify  us  that  our  faith  is  unfeigned,  and  that  the  right 
Spirit  of  God  is  in  us,  see  in  my  book  of  the  Justifying  of 
Faith,  and  there  shalt  thou  see  all  things  abundantly.  Also 
of  the  controversy  between  Paul  and  James  see  there.  Ne- 
vertheless, when  Rochester  saith,  If  faith  then  only  justi- 
fied, then  both  the  devils  and  also  sinners  that  lie  still  in  sin 
should  be  saved — his  argument  is  not  worth  a  straw.  For 
neither  the  devils  nor  yet  sinners  that  continue  in  sin  of 
purpose  and  delectation,  have  any  such  faith  as  Paul  speaks 
of.  For  Paul's  faith  is  to  believe  God's  promises.  Faith, 
saith  he,  (Rom.  x.)  cometh  by  hearing,  and  hearing  cometh 
by  the  word  of  God.  And  how  shall  they  hear  without  a 
preacher,  and  how  shall  they  preach  except  they  be  sent? 
As  it  is  written,  saiih  he,  How  beautiful  are  the  feet  that 
bring  glad  tidings  of  peace,  and  bring  tidings  of  good  things. 
Now  when  sent  God  any  messengers  unto  the  devils  to 
preach  them  peace,  or  any  good  thing?  The  devil  hath  no 
promise;  he  is  therefore  excluded  from  Paul's  faith.  The 
devil  believes  that  Christ  died,  but  not  that  he  died  for  his 
sins.  Neither  doth  any  that  consents  in  the  heart  to  con- 
tinue in  sin,  believe  that  Christ  died  for  him.  For  to  be- 
lieve that  Christ  died  for  us,  is  to  see  our  horrible  damna- 
tion, and  how  we  were  appointed  unto  eternal  pains,  and  to 
I'eel,  and  to  be  sure  that  we  are  delivered  therefrom  thrsugh 
Christ;  in  that  we  have  power  to  hate  our  sins,  and  to  love 
God's  commandments.  All  such  repent  and  have  their 
hearts  loosed  out  of  captivity  and  bondage  of  sin,  and  are 
therefore  justified  through  faith  in  Christ.  Wicked  sinners 
have  no  faith,  but  imaginations  and  opinions  about  Christ; 
as  our  schoolmen  have  in  their  principles,  about  which  they 
brawl  so  fast  one  with  another.  It  is  another  thing  to  be- 
lieve that  the  king  is  rich,  and  that  he  is  rich  unto 'me,  and 
that  my  part  is  therein;  and  that  he  will  not  spare  a  penny 
of  his  riches  at  my  need.  When  I  believe  that  the  king  is 
rich,  I  am  not  moved.  But  when  I  believe  that  he  is  rich 
for  me,  and  that  he  will  never  fail  me  at  my  need,  then  love 
I,  and  of  love  am  ready  to  work  unto  the  uttermost  of  my 
power. 


A 

PATHWAY 


THE   HOLY   SCRIPTURE, 


MADE    BY    WILLIAM    TINDAL. 


I  DO  marvel  greatly,  dearly  beloved  in  Christ,  that  ever 
any  man  should  repugn  or  speak  against  the  Scriptures 
being  had  in  every  language,  and  that  of  every  man.  For 
I  thought  that  no  man  had  been  so  blind  as  to  ask  why 
light  should  be  showed  to  them  that  walk  in  darkness, 
where  they  cannot  but  stumble,  and  where  to  stumble,  is 
the  danger  of  eternal  damnation ;  or  so  despiteful  that  he 
would  envy  any  man,  not  to  say  his  brother,  so  necessary 
a  thing;  or  so  bedlam  mad  as  to  affirm  that  good  is  the 
natural  cause  of  evil,  and  that  darkness  proceeds  out  of 
light,  that  lying  should  be  grounded  in  truth  and  verity, 
and  not  rather  quite  the  contrary,  that  light  destroys  dark- 
ness, and  verity  reproves  all  manner  of  lying. 

Nevertheless,  seeing  that  it  has  pleased  God  to  send 
unto  our  Englishmen,  even  to  as  many  as  unfeignedly  de- 
sire it,  the  Scripture  in  their  mother  tongue,  considering 
that  there  are  in  every  place  false  teachers  and  blind  lead- 
ers; that  ye  should  be  deceived  of  no  man,  1  supposed 
it  very  necessary  to  prepare  this  Pathway  into  the  Scrip- 
ture for  you,  that  ye  might  walk  surely  and  ever  know  the 
true  from  the  false.  And  above  all,  to  put  you  in  remem- 
brance of  certain  points,  which  are,  that  ye  well  under- 
stand what  these  words  mean:  The  Old  Testament,  the 
New  Testament;  the  law,  the  gospel;  Moses,  Christ; 
nature,  grace;  working  and  believing;  deeds  and  faith. 
Lest  we  ascribe  to  the  one  that  which  belongs  to  the  other 
and  make  of  Christ  Moses,  of  the  gospel  the  law,  despise 

TINDAL.  10  109 


110  Tindal 

grace  and  rob  faith ;  and  fall  from  meek  learning  into  idle 
disputations,  brawling  and  scolding  about  words. 

The  Old  Testament  is  a  book,  wherein  is  written  the  law 
of  God,  and  the  deeds  of  those  who  fulfil  them,  and  of 
those  also  who  fulfil  them  not. 

The  New  Testament  is  a  book,  wherein  are  contained 
the  promises  of  God,  and  the  deeds  of  those  who  believe 
them  or  believe  them  not. 

Evangelion  (or  what  we  call  the  gospel)  is  a  Greek 
word,  and  signifies  good,  glad,  and  joyful  tidings,  that 
make  a  man's  heart  glad,  and  make  him  sing,  dance,  and 
leap  for  joy.  As  when  David  had  killed  Goliath  the  giant, 
glad  tidings  came  unto  the  Jews,  that  their  fearful  and 
cruel  enemy  was  slain,  and  they  delivered  out  of  all  dan- 
ger; for  gladness  whereof,  they  sung,  danced,  and  were 
joyful.  In  like  manner  the  evangelion  of  God  (which  we 
call  gospel,  and  the  New  Testament)  is  joyful  tidings;  and, 
as  some  say,  a  good  hearing,  published  by  the  apostles 
throughout  all  the  world,  of  Christ  the  right  David,  how 
he  fought  with  sin,  with  death,  and  the  devil,  and  overcame 
them.  Whereby  all  men  that  were  in  bondage  to  sin, 
wounded  with  death,  overcome  of  the  devil,  are,  without 
their  own  merits  or  deservings,  loosed,  justified,  restored 
to  life,  and  saved,  brought  to  liberty  and  reconciled  unto 
the  favour  of  God,  and  set  at  one  with  him  again;  for 
which  tidings,  as  many  as  believe,  laud,  praise,  and  thank 
God ;  are  glad,  sing  and  dance  for  joy. 

This  evangelion  or  gospel  (that  is  to  say,  such  joyful 
tidings)  is  called  the  New  Testament.  Because  as  a  man, 
when  he  shall  die,  appoints  his  goods  to  be  dealt  and  dis- 
tributed after  his  death  among  those  whom  he  names  to 
be  his  heirs ;  even  so  Christ,  before  his  death,  commanded 
and  appointed  that  such  evangelion,  gospel,  or  tidings, 
should  be  declared  throughout  all  the  world,  and  there- 
with to  give  unto  all  that  repent  and  believe,  all  his  goods; 
that  is  to  say,  his  life,  wherewith  he  swallowed  and  de- 
voured up  death ;  his  righteousness,  wherewith  he  banished 
sin ;  his  salvation,  wherewith  he  overcame  eternal  damna- 
tion. Now,  the  wretched  man,  that  knows  himself  to  be 
wrapped  in  sin,  and  in  danger  of  death  and  hell,  can  hear 
nothing  more  joyous  than  such  glad  and  comfortable  ti- 
dings of  Christ.  So  that  he  cannot  but  be  glad  and  laugh 
from  the  bottom  of  his  heart,  if  he  believe  that  the  tidings 
are  true. 


A  Pathway  into  the  Holy  Scripture.  Ill 

To  strengthen  such  faith  withal,  God  promised  this  his 
evangelion  in  the  Old  Testament  by  the  prophets,  as  Paul 
saith,  (Rom.  i.)  How  he  was  chosen  out  to  preach  God's 
evangelion,  which  he  before  had  promised  by  the  prophets 
in  the  Scriptures,  that  treat  of  his  Son  who  was  born  of 
the  seed  of  David.  In  Gen.  iii.  15,  God  saith  to  the  ser- 
pent, I  will  put  hatred  between  thee  and  the  woman,  be- 
tween thy  seed  and  her  seed,  that  self  seed  shall  tread  thy 
head  under  foot.  Christ  is  this  woman's  seed,  he  it  is  that 
hath  trodden  under  foot  the  devil's  head,  that  is  to  say, 
sin,  death,  hell,  and  all  his  power.  For  without  this  seed 
can  no  man  avoid  sin,  death,  hell,  and  everlasting  damna- 
tion. 

Again,  (Gen.  xxii.)  God  promised  Abraham,  saying.  In 
thy  seed  shall  all  the  generations  of  the  earth  be  blessed. 
Christ  is  that  Seed  of  Abraham,  saith  St.  Paul,  (Gal.  iii.) 
He  hath  blessed  all  the  world  through  the  gospel.  For 
where  Christ  is  not,  there  remains  the  curse  that  fell  on 
Adam  as  soon  as  he  had  sinned,  so  that  they  are  in  bond- 
age under  the  condemnation  of  sin,  death,  and  hell.  Against 
this  curse  the  gospel  now  blesses  all  the  world,  inasmuch 
as  it  crieth  openly  unto  all  that  acknowledge  their  sins  and 
repent,  saying.  Whosoever  believeth  on  the  Seed  of  Abra- 
ham shall  be  blessed,  that  is,  he  shall  be  delivered  from  sin, 
death,  and  hell,  and  shall  henceforth  continue  righteous, 
and  be  saved  for  ever,  as  Christ  himself  saith,  (in  the 
eleventh  of  John,)  He  that  believeth  on  me  shall  never 
more  die. 

The  law  saith  John,  chap.  i.  was  given  by  Moses:  but 
grace  and  verity  by  Jesus  Christ.  The  law,  whose  minis- 
ter is  Moses,  was  given  to  bring  us  unto  the  knowledge  of 
ourselves,  that  we  might  thereby  feel  and  perceive  what 
we  are  of  nature.  The  law  condemns  us  and  all  our 
deeds,  and  is  called  of  Paul  in  2  Cor.  iii.,  the  ministration 
of  death.  For  it  kills  our  consciences  and  drives  us  to 
desperation,  inasmuch  as  it  requires  of  us  that  which  is 
impossible  for  our  nature  to  do.  It  requires  of  us  the  deeds 
of  a  whole  man.  It  requires  perfect  love  from  the  deep 
bottom  and  ground  of  the  heart,  as  well  in  all  things  which 
we  suffer,  as  in  the  things  which  we  do.  But,  saith  John, 
in  the  same  place,  grace  and  verity  is  given  us  in  Christ. 
So  that  when  the  law  has  passed  upon  us,  and  condemned 
us  to  death,  which  is  its  nature  to  do,  then  we  have,  in 
Christ's  grace, — that  is  to  say,  favour, — promises  of  life, 


112  Tindal. 

of  mercy,  of  pardon,  freely  by  the  merits  of  Christ;  and 
in  Christ  have  we  verity  and  truth,  in  that  God  for  his 
sake  fulfils  all  his  promises  to  them  that  believe.  There- 
fore is  the  gospel  the  ministration  of  life.  Paul  calls  it  in 
the  before  rehearsed  place  of  2  Cor.  iii.  the  ministration  of 
the  Spirit  and  of  righteousness.  In  the  gospel,  when  we 
believe  the  promises,  we  receive  the  Spirit  of  life,  and  are 
justified  in  the  blood  of  Christ  from  all  things  whereof  the 
law  condemned  us.  And  we  receive  love  unto  the  law, 
and  power  to  fulfil  it,  and  grow  therein  daily.  Of  Christ 
it  is  written  in  the  before  rehearsed  John  i.  This  is  He  of 
whose  abundance  or  fulness  all  we  have  received,  grace 
for  grace,  or  favour  for  favour.  That  is  to  say,  for  the 
favour  that  God  hath  to  his  Son  Christ,  he  gives  unto  us 
his  favour  and  good  will,  and  all  gifts  of  his  grace,  as  a 
father  to  his  sons.  As  Paul  affirms,  saying.  Who  loved  us 
in  his  Beloved,  before  the  creation  of  the  world.  So  that 
Christ  brings  the  love  of  God  unto  us,  and  not  our  own 
holy  works.  Christ  is  made  Lord  over  all,  and  is  called  in 
Scripture  God's  mercy  stool;  whosoever  therefore  flees  to 
Christ,  can  neither  hear  nor  receive  of  God  any  other  thing 
save  mercy. 

In  the  Old  Testament  are  many  promises,  which  are 
nothing  else  but  the  evangel  ion  or  gospel,  to  save  those 
that  believed  them,  from  the  vengeance  of  the  law.  And 
in  the  New  Testament  is  often  made  mention  of  the  law  to 
condemn  them  which  believe  not  the  promises.  Moreover 
the  law  and  the  gospel  may  never  be  separate;  for  the 
gospel  and  promises  serve  but  for  troubled  consciences, 
which  are  brought  to  desperation,  and  feel  the  pains  of  hell 
and  death  under  the  law,  and  are  in  captivity  and  bondage 
under  the  law.  In  all  my  deeds  I  must  have  the  law  be- 
fore me  to  condemn  my  imperfectness.  For  all  that  I  do, 
be  I  ever  so  perfect,  is  yet  damnable  sin,  when  it  is  com- 
pared to  the  law,  which  requires  the  ground  and  bottom  of 
mine  heart.  I  must  therefore  have  always  the  law  in  my 
sight,  that  I  may  be  meek  in  the  spirit,  and  give  God  all 
the  laud  and  praise,  ascribing  to  him  all  righteousness, 
and  to  myself  all  unrighteousness  and  sin.  I  must  also 
have  the  promises  before  mine  eyes,  that  I  despair  not;  in 
which  promises  I  see  the  mercy,  favour,  and  good  will  of 
God  upon  me,  in  the  blood  of  his  Son  Christ,  which  hath 
made  satisfaction  for  mine  unperfectness,  and  fulfilled  for 
me  that  which  I  could  not  do. 


A  Pathway  into  the  Holy  Scripture.  113 

Here  may  ye  perceive  that  two  manner  of  people  are 
sorely  deceived.  First,  they  which  justify  themselves  with 
outward  deeds,  in  that  they  abstain  outwardly  from  that 
which  the  law  forbids,  and  do  outwardly  that  which  the 
law  commands.  They  compare  themselves  to  open  sinners, 
and  in  respect  of  them  justify  themselves,  condemning  the 
open  sinners.  They  set  a  veil  on  Moses' face,  and  see  not 
how  the  law  requires  love  from  the  bottom  of  the  heart, 
and  that  love  only  is  the  fulfilling  of  the  law.  If  they  did 
they  would  not  condemn  their  neighbours.  Love  hideth 
the  multitude  of  sins,  saith  St.  Peter,  in  his  first  epistle. 
For  whom  I  love  from  the  deep  bottom  and  ground  of  mine 
heart,  him  condemn  I  not,  neither  reckon  his  sins,  but  suf- 
fer his  weakness  and  infirmity,  as  a  mother  the  weakness 
of  her  son,  until  he  grow  up  unto  a  perfect  man. 

Those  also  are  deceived  who,  without  any  fear  of  God, 
give  themselves  unto  all  manner  of  vices  with  full  consent, 
and  full  delectation,  having  no  respect  to  the  law  of  God, 
under  whose  vengeance  they  are  locked  up  in  captivity ; 
but  say,  God  is  merciful  and  Christ  died  for  us,  supposing 
that  such  dreaming  and  imagination  is  that  faith  which  is 
so  greatly  commended  in  holy  Scripture.  Nay,  it  is  not 
faith,  but  rather  a  foolish  blind  opinion  springing  of  their 
own  corrupt  nature,  and  it  is  not  given  them  of  the  Spirit 
of  God,  but  rather  of  the  spirit  of  the  devil,  whose  faith, 
now-a-days,  the  papists  compare  and  make  equal  unto  the 
best  trust,  confidence,  and  belief  that  a  repenting  soul  can 
have  in  the  blood  of  our  Saviour  Jesus,  unto  their  own  con- 
fusion, shame,  and  uttering  what  they  are  within.  But  true 
faith  is,  as  saith  the  apostle  Paul,  the  gift  of  God,  and  is 
given  to  sinners  after  the  law  hath  passed  upon  them,  and 
hath  brought  their  consciences  unto  the  brink  of  despera- 
tion, and  sorrows  of  hell. 

They  that  have  this  right  faith,  consent  to  the  law  that 
it  is  righteous,  and  good,  and  justify  God  which  made  the 
law,  and  have  delectation  in  the  law,  notwithstanding  that 
they  cannot  fulfil  it  as  they  would,  for  their  weakness;  and 
they  abhor  whatsoever  the  law  forbids,  though  they  cannot 
always  avoid  it.  And  their  great  sorrow  is,  because  they 
cannot  fulfil  the  will  of  God  in  the  law ;  and  the  spirit  that 
is  in  them  crieth  to  God  night  and  day  for  strength  and 
help,  with  tears,  as  saith  Paul,  that  cannot  be  expressed 
with  tongue.  Of  which  things  the  belief  of  our  papists  or 
10* 


114  Tindal, 

of  their  father,  whom  they  so  magnify  for  his  strong  faith, 
hath  none  experience  at  all. 

The  first,  that  is  to  say,  he  which  justifies  himself  with 
his  outward  deeds,  consents  not  to  the  inward  law,  neither 
has  delectation  therein ;  yea,  he  would  rather  that  no  such 
law  were.  So  he  justifies  not  God,  but  hates  him  as  a 
tyrant,  neither  cares  he  for  the  promises,  but  will  with  his 
own  strength  be  saviour  of  himself;  no  wise  glorifies  ho 
God,  though  he  seem  outwardly  to  do  so. 

The  second,  that  is  to  say,  the  sensual  person,  as  a  vo- 
luptuous swine,  neither  fears  God  in  his  law,  neither  is 
thankful  to  him  for  his  promises  and  mercy,  which  are  set 
forth  in  Christ  to  all  them  that  believe. 

The  right  Christian  man  consents  to  the  law,  that  it  is 
righteous,  and  justifies  God  in  the  law;  for  he  affirms  that 
God  is  righteous  and  just,  who  is  author  of  the  law,  he  be- 
lieves the  promises  of  God,  and  justifies  God,  judging  him 
true,  and  believing  that  he  will  fulfil  his  promises.  With 
the  law  he  condemns  himself  and  all  his  deeds,  and  gives 
all  the  praise  to  God.  He  believes  the  promises,  and  as- 
cribes all  truth  to  God:  thus  every  where  he  justifies  God, 
and  praises  God. 

By  nature,  through  the  fall  of  Adam  are  we  the  children 
of  wrath,  heirs  of  the  vengeance  of  God  by  birth,  yea,  and 
from  our  conception.  And  we  have  our  fellowship  with 
the  devils  under  the  power  of  darkness  and  rule  of  Satan, 
while  we  are  yet  in  our  mothers'  wombs;  and  though  we 
show  not  forth  the  fruits  of  sin  as  soon  as  we  are  born, 
yet  are  we  full  of  the  natural  poison  whereof  all  sinful 
deeds  spring,  and  cannot  but  sin  outwardly,  be  we  ever  so 
young,  as  soon  as  we  are  able  to  work,  if  occasion  be 
given;  for  our  nature  is  to  do  sin,  as  is  the  nature  of  a 
serpent  to  sting.  And  as  a  serpent  yet  young,  or  yet  un- 
brought  forth,  is  full  of  poison,  and  cannot  afterwards, 
when  the  time  is  come,  and  occasion  given,  but  bring  forth 
the  fruits  thereof;  and  as  an  adder,  a  toad,  or  a  snake,  is 
hated  of  man,  not  for  the  evil  that  it  hath  done,  but  for  the 
poison  that  is  in  it  and  the  hurt  which  it  cannot  but  do; 
so  we  are  hated  of  God  for  that  natural  poison  which  is 
conceived  and  born  with  us  before  we  do  any  outward 
evil.  And  as  the  evil,  which  a  venomous  worm  does, 
makes  it  not  a  serpent;  but  because  it  is  a  venomous 
worm,  it  does  evil  and  poisons;  and  as  the  fruit  makes 
not  the  tree  evil ;  but  because  it  is  an  evil  tree,  therefore 


A  Pathway  into  the  Holy  Scripture.  115 

it  brings  forth  evil  fruit,  when  the  season  of  fruit  is;  even 
so  our  evil  deeds  do  not  make  us  first  evil  through  igno- 
rance and  blindness,  though  evil  working  hardens  us  in 
evil,  and  makes  us  worse  and  worse;  but  because  that  of 
nature  we  are  evil,  therefore  we  both  think  and  do  evil, 
and  are  under  vengeance  under  the  law,  convicted  to  eter- 
nal damnation  by  the  law,  and  are  contrary  to  the  will  of 
God  in  all  our  will,  and  in  all  things  consent  to  the  will 
of  the  fiend. 

By  grace,  that  is  to  say  by  favour,  we  are  plucked  out 
of  Adam,  the  ground  of  all  evil,  and  graffed  in  Christ  the 
root  of  all  goodness.  In  Christ,  God  loved  us,  his  elect 
and  chosen,  before  the  world  began,  and  reserved  us  unto 
the  knowledge  of  his  Son  and  of  his  holy  gospel;  and 
when  the  gospel  is  preached  to  us,  he  opens  our  hearts, 
and  gives  us  grace  to  believe,  and  puts  the  Spirit  of  Christ 
in  us,  and  we  know  him  as  our  Father  most  merciful ;  and 
we  consent  to  the  law,  and  love  it  inwardly  in  our  heart, 
and  desire  to  fulfil  it,  and  sorrow  because  we  cannot; 
which  will,  sin  we  of  frailty  ever  so  much,  is  sufficient  till 
more  strength  be  given  us ;  the  blood  of  Christ  hath  made 
satisfaction  lor  the  rest ;  the  blood  of  Christ  hath  obtained 
all  things  for  us  of  God.  Christ  is  our  satisfaction.  Re- 
deemer, Deliverer,  our  Saviour  from  vengeance  and  wrath. 
Observe  and  mark  in  Paul's,  Peter's,  and  John's  epistles, 
and  in  the  gospel,  what  Christ  is  unto  us. 

By  faith  we  are  saved  only  in  believing  the  promise's. 
And  though  faith  be  never  without  love  and  good  works, 
yet  is  our  saving  imputed  neither  to  love  nor  unto  good 
works,  but  unto  faith  only.  For  love  and  works  are  under 
the  law,  which  requires  perfection,  and  the  ground  and 
fountain  of  the  heart,  and  condemns  all  imperfectness. 
Now  is  faith  under  the  promises,  which  condemn  not;  but 
give  pardon,  grace,  mercy,  favour,  and  whatsoever  is  con- 
tained in  the  promises. 

Righteousness  is  divers;  for  blind  reason  imagines  many 
manner  of  righteousnesses.  There  is  the  righteousness  of 
works,  as  I  said  before,  when  the  heart  is  away  and  it  is 
not  felt,  how  the  law  is  spiritual  and  cannot  be  fulfilled, 
but  from  the  bottom  of  the  heart.  As  the  just  ministration 
of  all  manner  of  laws,  and  the  observing  of  them,  for  a 
worldly  purpose  and  for  our  own  profit,  and  not  of  love 
unto  our  neighbour,  without  any  other  respect;  and  moral 
virtues  wherein  philosophers  put  their  felicity  and  blessed- 


116  TindaL 

ness — all  are  nothing  in  the  sight  of  God  in  respect  of  the 
life  to  come.  There  is,  in  like  manner,  the  justifying  of 
ceremonies  which  some  imagine  their  ownselves,  some 
others  counterfeit,  saying,  in  their  blind  reason.  Such  holy 
persons  did  thus  and  thus,  and  they  were  holy  men,  there- 
fore if  I  do  so  likewise  I  shall  please  God;  but  they  have 
no  answer  of  God  that  it  pleases.  The  Jews  sought  righ- 
teousness in  their  ceremonies,  which  God  gave  unto  them, 
not  to  justify,  but  to  describe  and  paint  Christ  unto  them; 
of  which  Jews  Paul  testifies,  saying,  that  they  have  affec- 
tion to  God,  but  not  after  knowledge ;  for  they  go  about  to 
establish  their  own  justice,  and  are  not  obedient  to  the 
justice  of  righteousness  that  cometh  of  God,  which  is  the 
forgiveness  of  sin  in  Christ's  blood  unto  all  that  repent 
and  believe.  The  cause  verily  is,  that  except  a  man  cast 
away  his  own  imagination  and  reason,  he  cannot  perceive 
God,  and  understand  the  virtue  and  power  of  the  blood  of 
Christ.  There  is  a  full  righteousness,  when  the  law  is 
fulfilled  from  the  ground  of  the  heart.  This  neither  Peter 
nor  Paul  had  in  this  life  perfectly,  unto  the  uttermost,  so 
that  they  could  not  be  perfecter,  but  they  sighed  afler  it. 
They  were  so  far  blessed  in  Christ,  that  they  hungered 
and  thirsted  after  it.  Paul  had  this  thirst;  he  consented 
to  the  law  of  God,  that  it  ought  so  to  be,  but  he  found 
another  lust  in  his  members,  contrary  to  the  lust  and 
desire  of  his  mind  that  hindered  him,  and  therefore  he 
cried  out,  saying,  Oh,  wretched  man  that  I  am ,  who  shall 
deliver  me  from  this  body  of  death?  thanks  be  to  God 
through  Jesus  Christ.  The  righteousness  which  before 
God  is  of  value,  is  to  believe  the  promises  of  God,  afler 
the  law  has  confounded  the  conscience.  As  when  the  tem- 
poral law  ofttimes  condemns  the  thief  or  murderer,  and 
brings  him  to  execution,  so  that  he  sees  nothing  before 
him  but  present  death,  and  then  comes  good  tidings,  a 
charter  from  the  king,  and  delivers  him;  so  likewise  when 
God's  law  has  brought  the  sinner  into  knowledge  of  him- 
self,  and  has  confounded  his  conscience  and  opened  unto 
him  the  wrath  and  vengeance  of  God ;  then  comes  good 
tidings;  the  evangelion  shows  unto  him  the  promises  of 
God  in  Christ,  and  how  Christ  has  purchased  pardon  for 
him,  has  satisfied  the  law  for  him,  and  appeased  the  wrath 
of  God.  And  the  poor  sinner  believes,  praises,  and  thanks 
God  through  Christ,  and  breaks  out  into  exceeding  inward 
joy  and  gladness,  for  that  he  has  escaped  so  great  wrath, 


A  Pathway  into  the  Holy  Scripture.  117 

such  heavy  vengeance,  so  fearful  and  so  everlasting  a 
death.  And  he  henceforth  is  a  hungered  and  athirst  after 
more  righteousness,  that  he  might  fulfil  the  law;  and 
mourns  continually,  commending  his  weakness  unto  God 
in  the  blood  of  our  Saviour,  Christ  Jesus. 

Here  shall  you  see  compendiously  and  plainly  set  out, 
the  order  and  practice  of  every  thing  before  rehearsed. 

The  fall  of  x\dam  hath  made  us  heirs  of  the  vengeance 
and  wrath  of  God,  and  heirs  of  eternal  damnation.  And 
hath  brought  us  into  captivity  and  bondage  under  the 
devil.  And  the  devil  is  our  lord,  and  our  ruler,  our  head, 
our  governor,  our  prince,  yea,  and  our  God.  And  our 
will  is  locked  and  knit  faster  unto  the  will  of  the  devil, 
than  a  hundred  thousand  chains  could  bind  a  man  unto  a 
post.  Unto  the  devil's  will  we  consent  with  all  our  hearts, 
with  all  our  minds,  with  all  our  might,  power,  strength, 
will,  and  desires;  so  that  the  law  and  will  of  the  devil  is 
written  as  well  in  our  hearts  as  in  our  members,  and  we 
run  headlong  after  the  devil  with  full  sail,  and  the  whole 
swing  of  all  the  power  we  have;  as  a  stone  cast  up  into 
the  air  comes  down  naturally  of  its  ownself,  with  all  the 
violence  and  swing  of  its  own  weight.  With  what  poison, 
deadly  and  venomous  hate,  a  man  hates  his  enemy! 
With  how  great  malice  of  mind  inwardly  do  we  slay  and 
murder!  With  what  violence  and  rage,  yea,  and  with 
how  fervent  lust,  commit  we  adultery,  fornication,  and 
such  like  uncleanness!  With  what  pleasure  and  delecta- 
tion a  glutton  inwardly  serves  his  belly!  With  what  dili- 
gence we  deceive!  How  busily  we  seek  the  things  of  this 
world!  Whatsoever  we  do,  think,  or  imagine,  is  abomi- 
nable in  the  sight  of  God.  For  we  can  refer  nothing  unto 
the  honour  of  God;  neither  is  his  law  or  will  written  in 
our  members  or  in  our  hearts;  neither  is  there  any  more 
power  in  us  to  follow  the  will  of  God,  than  in  a  stone 
to  ascend  upward  of  its  ownself.  And  besides,  we  are  as 
it  were  asleep  in  such  deep  blindness,  that  we  can  neither 
see  nor  feel  what  misery,  thraldom,  and  wretchedness 
we  are  in,  till  Moses  come  and  wake  us,  and  publish 
the  law.  When  we  hear  the  law  truly  preached,  how 
we  ought  to  love  and  honour  God  with  all  our  strength 
and  might,  from  the  low  bottom  of  the  heart;  because  he 
hath  created  us,  and  both  heaven  and  earth  for  our  sakes, 
and  made  us  lords  thereof;  and  our  neighbours,  yea  our 


118  Tindal 

enemies,  as  ourselves  inwardly  from  the  ground  of  the 
heart,  because  God  hath  made  them  after  the  likeness 
of  his  own  image,  and  they  are  his  sons  as  well  as  we; 
and  Christ  hath  bought  them  with  his  blood,  and  made 
them  heirs  of  everlasting  life  as  well  as  us.  And  how  we 
ought  to  do  whatsoever  God  biddeth,  and  abstain  from 
whatsoever  God  forbiddeth,  with  all  love  and  meekness, 
with  a  fervent  and  an  earnest  desire  from  the  centre  of  the 
heart,  then  beginneth  the  conscience  to  rage  against  the 
law,  and  against  God.  No  sea,  be  it  ever  so  great  a  tem- 
pest, is  so  unquiet.  For  it  is  not  possible  for  a  natural 
man  to  consent  to  the  law,  that  it  should  be  good,  or  that 
God  should  be  righteous  who  maketh  the  law;  inasmuch 
as  it  is  contrary  unto  his  nature,  and  condemneth  him 
and  all  that  he  can  do,  and  neither  shows  him  where  to 
fetch  help,  nor  preaches  any  mercy;  but  only  sets  man  at 
variance  with  God,  as  Paul  witnesses,  (Rom.  iv.)  and 
provokes  him  and  stirs  him  to  rail  on  God,  and  to  blas- 
pheme him  as  a  cruel  tyrant.  For  it  is  not  possible 
for  a  man,  till  he  be  born  again,  to  think  that  God  is  righ- 
teous to  make  him  of  so  poisonous  a  nature,  either  for 
his  own  pleasure,  or  for  the  sin  of  another  man,  and  to 
give  him  a  law  that  is  impossible  for  him  to  do  or  to  con- 
sent to;  his  understanding,  reason,  and  will  being  so  fast 
glued,  yea,  nailed  and  chained  unto  the  will  of  the  devil. 
Neither  can  any  creature  loose  the  bonds,  save  the  blood 
of  Christ  only. 

This  is  the  captivity  and  bondage  whence  Christ  delivered 
us,  redeemed,  and  loosed  us.  His  blood,  his  death,  his  pa- 
tience in  suffering  rebukes  and  wrongs,  his  prayers  and 
fastings,  his  meekness  and  fulfilling  of  the  uttermost  point 
of  the  law,  appeased  the  wrath  of  God,  brought  the  favour 
of  God  to  us  again,  obtained  that  God  should  love  us  first, 
and  be  our  Father,  and  that  a  merciful  Father,  who  will 
consider  our  infirmities  and  weakness,  and  will  give  us  his 
Spirit  again,  which  was  taken  away  in  the  fall  of  Adam, 
to  rule,  govern,  and  strengthen  us,  and  to  break  the  bonds 
of  Satan,  wherein  we  were  so  strait  bound.  When  Christ 
is  thus  preached,  and  the  promises  rehearsed  which  are 
contained  in  the  prophets,  in  the  psalms,  and  in  divers 
places  of  the  five  books  of  Moses,  which  preaching  is 
called  the  gospel  or  glad  tidings;  then  the  hearts  of  them 
which  are  elect  and  chosen,  begin  to  wax  soft  and  melt  at 
the  bounteous  mercy  of  God,  and  kindness  showed  of 


A  Pathway  into  the  Holy  Scripture.  119 

Christ.  For  when  the  evangelion  is  preached,  the  Spirit  of 
God  enters  into  them  whom  God  has  ordained  and  ap- 
pointed unto  eternal  life,  and  opens  their  inward  eyes,  and 
works  such  behef  in  them.  When  the  woful  consciences 
feel  and  taste  how  sweet  a  thing  the  bitter  death  of  Christ  is, 
and  how  merciful  and  loving  God  is  through  Christ's  pur- 
chasing and  merits,  they  begin  to  love  again,  and  to  con- 
sent to  the  law  of  God,  that  it  is  good  and  ought  so  to  be, 
and  that  God  is  righteous  who  made  it;  and  they  desire  to 
fulfil  the  law,  even  as  a  sick  man  desires  to  be  whole,  and 
are  a  hungered  and  thirst  after  more  riojhteousness  and  after 
more  strength  to  fulfil  the  law  more  perfectly.  A  nd  in  all  that 
they  do,  or  omit  and  leave  undone,  they  seek  God's  honour 
and  his  will  with  meekness,  ever  condemning  the  imper- 
fectness  of  their  deeds  by  the  law. 

Now  Christ  stands  us  in  double  stead,  and  serves  us  in 
two  manners. 

First,  he  is  our  Redeemer,  Deliverer,  Reconciler,  Media- 
tor, Intercessor,  Advocate,  Attorney,  Solicitor,  our  Hope, 
Comfort,  Shield,  Protection,  Defender,  Strength,  Health, 
Satisfaction,  and  Salvation.  His  blood,  his  death,  all  that 
he  ever  did,  is  ours.  And  Christ  himself,  with  all  that  he 
is  or  can  do,  is  ours.  His  blood-shedding  and  all  that 
he  did,  does  me  as  good  service  as  though  I  myself  had 
done  it.  And  God,  as  great  as  he  is,  is  mine,  with  all  that 
he  hath,  as  a  husband  is  his  wife's,  through  Christ  and  his 
purchasing. 

Secondly,  after  we  are  overcome  with  love  and  kindness, 
and  now  seek  to  do  the  will  of  God,  which  is  a  Christian 
man's  nature,  then  have  we  in  Christ  an  example  to  imitate, 
as  Christ  himself  saith  in  John,  I  have  given  you  an  ex- 
ample. And  in  another  evangelist  he  saith.  He  that  will 
be  great  among  you,  shall  be  your  servant  and  minister,  as 
the  Son  of  man  came  to  minister,  and  not  to  be  ministered 
unto.  And  Paul  saith,  Counterfeit*  Christ.  And  Peter  saith, 
Christ  died  for  you,  and  left  you  an  example  to  follow  his 
steps.  Whatsoever  therefore  faith  hath  received  of  God 
through  Christ's  blood  and  deserving,  this  same  must  love 
shed  out,  and  bestow  it  on  our  neighbours  unto  their  profit, 
yea,  and  that  though  they  be  our  enemies.  By  faith  we  re- 
ceive of  God,  and  by  love  we  give  it  out  again.  And  that 
must  we  do  freely  after  the  example  of  Christ,  without  any 

*  Imitate. 


120  Tindal. 

other  respect,  save  our  neighbour's  welfare  only,  and  neither 
look  for  reward  in  earth,  nor  yet  in  heaven,  for  the  deserv- 
ing and  merits  of  our  deeds,  as  friars  preach;  though  we 
know  that  good  deeds  are  rewarded  both  in  this  life  and  in 
the  life  to  come;  but  of  pure  love  must  we  bestow  our- 
selves, all  that  we  have,  and  all  that  we  are  able  to  do,  even 
on  our  enemies,  to  bring  them  to  God,  considering  nothing 
but  their  welfare,  as  Christ  did  ours.  Christ  did  not  his 
deeds  to  obtain  heaven  thereby,  that  had  been  madness, 
heaven  was  his  already,  he  was  heir  thereof,  it  was  his  by- 
inheritance;  but  he  did  them  freely  for  our  sakes,  consider- 
ing nothing  but  our  welfare,  and  to  bring  the  favour  of  God 
to  us  again,  and  us  to  God.  As  no  dutiful  son  that  is  his 
father's  heir,  does  his  father's  will  because  he  would  be 
heir;  he  is  that  already  by  birth,  his  father  gave  him  that 
ere  he  was  born,  and  is  more  loth  that  he  should  go  with- 
out it,  than  he  himself;  but  out  of  pure  love  he  does  that 
which  he  does.  And  ask  him  why  he  does  any  thing?  he 
answers,  My  father  bade,  it  is  my  father's  will,  it  pleases  my 
father.  Bond  servants  work  for  hire,  children  for  love.  For 
their  father  with  all  he  hath,  is  theirs  already.  So  a  Christian 
man  does  freely  all  that  he  does,  considers  nothing  but  the 
will  of  God,  and  his  neighbour's  welfare  only.  If  I  live 
chastely,*  I  do  it  not  to  obtain  heaven  thereby.  For  then 
should  I  do  wrong  to  the  blood  of  Christ;  Christ's  blood  has 
obtained  me  that,  Christ's  merits  have  made  me  heir  thereof. 
He  is  both  door  and  way  thitherward.  Neither  look  I  for  a 
higher  room  in  heaven  than  they  shall  have  which  live  in 
wedlock,  or  were  of  bad  life,  if  they  repent,  for  that  were 
the  pride  of  Lucifer.  But  freely  to  wait  on  the  evangelion; 
and  to  avoid  the  trouble  of  the  world,  and  occasions  that 
might  pluck  me  therefrom,  and  to  serve  my  brother  withal, 
even  as  one  hand  helps  another,  or  one  member  another, 
because  one  feels  another's  grief,  and  the  pain  of  the  one  is 
the  pain  of  the  other.  Whatsoever  is  done  to  the  least  of 
us,  whether  it  be  good  or  bad,  it  is  done  to  Christ,  and 
whatsover  is  done  to  my  brother,  if  I  be  a  Christian  man, 
that  same  is  done  to  me.  Neither  does  my  brother's  pain 
grieve  me  less  than  mine  own.  Neither  rejoice  I  less  at 
his  welfare  than  at  mine  own,  if  1  love  him  as  well  and  as 
much  as  myself,  as  the  law  commands  me.  If  it  were 
not  so,  how  saith  Paul?     Let  him  that  rejoiceth,  rejoice 

*  Unmarried,  as  a  priest  or  a  monk. 


A  Pathway  into  the  Holy  Scripture.  121 

in  the  Lord,  that  is  to  say,  Christ,  who  is  Lord  over  all 
creatures.  If  my  merits  obtained  me  heaven,  or  a  higher 
place  there,  then  had  I  wherein  I  might  rejoice  besides  the 
Lord. 

Here  ye  see  the  nature  of  the  law,  and  the  nature  of  the 
evangelion.  How  the  law  is  the  key  that  binds  and  con- 
demns all  men,  and  the  evangelion  is  the  key  that  looses 
them  again.  The  law  goes  before,  and  the  evangelion 
follows.  When  a  preacher  preaches  the  law,  he  binds  all 
consciences;  and  when  he  preaches  the  gospel,  he  looses 
them  again.  These  two  salves,  I  mean  the  law  and  the 
gospel,  God  and  his  preacher  use  to  heal  and  cure  sin- 
ners. The  law  drives  out  the  disease  and  makes  it  appear, 
and  is  a  sharp  salve,  and  a  fretting  corrosive,  and  kills  the 
dead  flesh,  and  looses  and  draws  out  the  sores  by  the  roots, 
and  all  corruption.  It  pulls  from  a  man  the  trust  and  con- 
fidence that  he  has  in  himself,  and  in  his  own  works,  merits, 
deservings,  and  ceremonies,  and  robs  him  of  all  his  right- 
eousness, and  makes  him  poor.  It  kills  him,  sends  him 
down  to  hell,  and  brings  him  to  utter  desperation,  and  pre- 
pares the  way  of  the  Lord,  as  it  is  written  of  John  the 
Baptist.  For  it  is  not  possible  that  Christ  should  come 
to  a  man,  as  long  as  he  trusts  in  himself,  or  in  any  worldly 
thing,  or  has  any  righteousness  of  his  own,  or  riches  of 
holy  works.  Then  comes  the  evangelion,  a  more  gentle 
plaster,  which  supples  and  assuages  the  wounds  of  the 
conscience,  and  brings  health.  It  brings  the  Spirit  of  God, 
which  looses  the  bonds  of  Satan,  and  unites  us  to  God  and 
his  will,  through  strong  faith  and  fervent  love,  with  bonds 
too  strong  for  the  devil,  the  world,  or  any  creature  to  loose 
them.  And  the  poor  and  wretched  sinner  feels  such  great 
mercy,  love,  and  kindness  in  God,  that  he  is  sure  in  him- 
self that  it  is  not  possible  that  God  should  forsake  him,  or 
withdraw  his  mercy  and  love  from  him.  And  he  boldly 
cries  out  with  Paul,  saying.  Who  shall  separate  us  from 
the  love  that  God  loves  us  withal?  That  is  to  say.  What 
shall  make  me  believe  that  God  loves  me  not?  Shall  tribu- 
lation? anguish?  persecution?  Shall  hunger?  nakedness? 
Shall  sword  ?  Nay,  I  am  sure  that  neither  death  nor  life, 
neither  angel,  neither  rule  nor  power,  neither  present  things 
nor  things  to  come,  neither  high  nor  low,  neither  any  crea- 
ture, is  able  to  separate  us  from  the  love  of  God,  which  is 
in  Christ  Jesus  our  Lord.  In  all  such  tribulations,  a  Chris- 
tian man  perceives  that  God  is  his  Father,  and  loveth  him 

TINDAL.  11 


122  Tindal 

even  as  he  loved  Christ  when  he  shed  his  blood  on  the 
cross.  Finally,  as  before,  when  I  was  bond  to  the  devil 
and  his  will,  I  wrought  all  manner  of  evil  and  wickedness, 
not  for  hell's  sake,  which  is  the  reward  of  sin,  but  because 
I  was  heir  of  hell  by  birth  and  bondage  to  the  devil,  I  did 
evil.  For  I  could  do  no  otherwise:  to  do  sin  was  my  na- 
ture. Even  so  now,  since  I  am  united  to  God  by  Christ's 
blood,  I  do  well,  not  for  heaven's  sake,  which  yet  is  the 
reward  of  well  doing,  but  because  I  am  heir  of  heaven  by 
grace  and  Christ's  purchasing,  and  have  the  Spirit  of  God, 
I  do  good  freely,  for  so  is  my  nature.  As  a  good  tree  brings 
forth  good  fruit,  and  an  evil  tree  evil  fruit.  By  the  fruits 
shall  ye  know  what  the  tree  is.  A  man's  deeds  declare 
what  he  is  within,  but  make  him  neither  good  nor  bad, 
though  after  we  be  created  anew  by  the  Spirit  and  doctrine 
of  Christ,  we  always  wax  more  perfect  with  working  ac- 
cording to  the  doctrine,  and  not  with  blind  works  of  our 
own  imagining.  We  must  first  be  evil  ere  we  do  evil,  as  a 
serpent  is  first  poisonous  ere  he  poison.  We  must  be  also 
good  ere  we  do  good,  as  the  fire  must  be  first  hot,  ere  it 
heat  another  thing.  Take  an  example — As  those  blind 
and  deaf  who  were  cured  in  the  gospel  could  not  see  nor 
hear  till  Christ  had  given  them  sight  and  hearing,  and  those 
sick  could  not  do  the  deeds  of  a  whole  man  till  Christ  had 
given  them  health ;  so  can  no  man  do  good  in  his  soul  till 
Christ  have  loosed  him  out  of  the  bonds  of  Satan,  and  have 
given  him  wherewith  to  do  good ;  yea,  and  first  have  poured 
into  him  that  same  good  thing  which  he  showed  forth  after- 
wards on  others.  Whatsoever  is  our  own,  is  sin.  What- 
soever is  above  that,  is  Christ's  gift,  purchase,  doing,  and 
working.  He  bought  it  of  his  Father  dearly  with  his  blood, 
yea,  with  his  most  bitter  death,  and  gave  his  life  for  it. 
Whatsoever  good  thing  is  in  us,  it  is  given  us  freely,  with- 
out our  deserving  or  merits,  for  Christ's  blood's  sake.  That 
we  desire  to  follow  the  will  of  God,  is  the  gift  of  Christ's 
blood.  That  we  now  hate  the  devil's  will,  whereunto  we 
were  so  fast  locked,  and  could  not  but  love  it,  is  also  the 
gift  of  Christ's  blood,  unto  whom  belongeth  the  praise  and 
honour  of  our  good  deeds,  and  not  unto  us. 

Our  deeds  do  us  three  manners  of  service.  First,  they 
certify  us  that  we  are  heirs  of  everlasting  life.  And  that  the 
Spirit  of  God,  which  is  the  earnest  thereof,  is  in  us,  in  that 
our  hearts  consent  unto  the  law  of  God,  and  we  have 
power  in  our  members  to  do  it,  though  imperfectly.     And 


A  Pathway  into  the  Holy  Scripture.  123 

secondly,  we  tame  the  flesh  therewith,  and  kill  the  sin  that 
remains  yet  in  us,  and  wax  daily  more  and  more  perfect 
in  the  Spirit  therewith,  and  keep  that  the  lusts  choke  not 
the  word  of  God  that  is  sown  in  us,  nor  quench  the  gifts 
and  working  of  the  Spirit,  and  that  we  lose  not  the  Spirit 
again.  And  thirdly,  we  do  our  duty  unto  our  neighbours 
therewith,  and  help  their  necessity  unto  our  own  comfort 
also,  and  draw  all  men  unto  the  honouring  and  praising 
of  God. 

And  whosoever  excels  in  the  gifts  of  grace,  let  the  same 
think  that  they  are  given  him,  as  much  to  do  his  brother 
service  as  for  his  own  self,  and  as  much  for  the  love 
which  God  has  to  the  weak  as  unto  him  unto  whom  God 
giveth  such  gifts.  And  he  that  withdraws  aught  that  he 
hath  from  his  neighbour's  need,  robs  his  neighbour,  and  is 
a  thief.  And  he  that  is  proud  of  the  gifts  of  God,  and 
thinks  himself  by  reason  of  them  better  than  his  feeble 
neighbour,  and  not  rather  as  the  truth  is,  acknowledges 
himself  a  servant  unto  his  poor  neighbour  by  the  rea- 
son of  them,  the  same  has  Lucifer's  spirit  in  him  and  not 
Christ's. 

These  things  to  know;  first  the  law;  how  that  it  is 
natural,  right,  and  equity,  that  we  have  but  one  God  to  put 
our  hope  and  trust  in;  and  him  to  love  with  all  the  heart, 
all  the  soul,  and  all  our  might  and  power,  and  neither  to 
move  heart  nor  hand  but  at  his  commandment,  because 
he  hath  first  created  us  of  nought,  and  heaven  and  earth 
for  our  sakes.  And  afterwards  when  we  had  marred  our- 
selves through  sin,  he  forgave  us,  and  created  us  again  in 
the  blood  of  his  beloved  Son. 

And  that  we  have  the  name  of  our  one  God  in  fear  and 
reverence;  and  that  we  dishonour  it  not  in  swearing  there- 
by about  light  trifles  or  vanity,  or  call  it  to  record  for  the 
confirming  of  wickedness  or  falsehood,  or  aught  that  is  to 
the  dishonour  of  God,  which  is  the  breaking  of  his  laws,  or 
unto  the  hurt  of  our  neighbour. 

And  inasmuch  as  he  is  our  Lord  and  God,  and  we  his 
double  possession,  by  creation  and  redemption,  and  there- 
fore ought,  as  I  said,  neither  to  move  heart  or  hand  with- 
out his  commandment;  it  is  right  that  we  have  needful 
holy  days  to  come  together  and  learn  his  will;  both  the 
law,  which  he  will  have  us  ruled  by,  and  also  the  pro- 
mises of  mercy  which  he  will  have  us  trust  unto;  and  to 
give  God  thanks  together  for  his  mercy,  and  to  commit 


124  Tindal. 

our  infirmities  to  him  hrough  our  Saviour  Jesus,  and  to 
reconcile  ourselves  unto  him,  and  each  to  other,  if  aught 
be  between  brother  and  brother  that  requires  it.  And 
for  this  purpose  and  such  like,  as  to  visit  the  sick  and 
needy,  and  redress  peace  and  unity,  were  the  holy  days 
ordained  only,  and  so  far  are  they  to  be  kept  holy  from 
all  manner  of  works  that  may  be  conveniently  spared  for 
the  time  till  this  be  done,  and  no  further,  but  then  lawfully 
to  work. 

And  that  it  is  right  that  we  obey  father  and  mother, 
master,  lord,  prince,  and  king,  and  all  the  ordinances  of 
the  world,  bodily  and  ghostly,  by  which  God  rules  us,  and 
ministers  freely  his  benefits  unto  us  all.  And  that  we  love 
them  for  the  benefits  that  we  receive  by  them,  and  fear 
them  for  the  power  they  have  over  us  to  punish  us,  if  we 
trespass  the  law  and  good  order.  So  far  yet  are  the 
worldly  powers  or  rulers  to  be  obeyed  only,  as  their  com- 
mandments repugn  not  against  the  commandment  of  God, 
and  then  hold.  Wherefore  we  must  have  God's  command- 
ment ever  in  our  hearts,  and  by  the  higher  law  interpret 
the  inferior;  that  we  obey  nothing  against  the  belief  of  one 
God,  or  against  the  faith,  hope,  and  trust  that  is  in  him 
only,  or  against  the  love  of  God,  whereby  we  do  or  leave 
undone,  all  things  for  his  sake,  and  that  we  do  nothing  for 
any  man's  commandment  against  the  reverence  of  the 
name  of  God,  to  make  it  despised  and  the  less  feared  and 
set  by ;  and  that  we  obey  nothing  to  the  hinderance  of  the 
knowledge  of  the  blessed  doctrine  of  God  whose  servant 
the  holy  day  is. 

Notwithstanding,  though  the  rulers  whom  God  has  set 
over  us  command  us  against  God,  or  do  us  open  wrong, 
and  oppress  us  with  cruel  tyranny,  yet  because  they  are 
in  God's  place  we  may  not  avenge  ourselves,  but  by  the 
process  and  order  of  God's  law,  and  laws  of  man  made 
by  the  authority  of  God's  law,  which  is  also  God's  law, 
ever  by  a  higher  power,  and  remitting  the  vengeance 
unto  God,  and  in  the  mean  season  suffer  until  the  hour 
be  come. 

And  on  the  other  side,  to  know  that  a  man  ought  to 
love  his  neighbour  equally  and  fully  as  well  as  himself, 
because  his  neighbour,  be  he  ever  so  simple,  is  equally 
created  of  God,  and  as  fully  redeemed  by  the  blood  of 
our  Saviour  Jesus  Christ.  Out  of  which  commandment 
of  love  spring  these:    Kill  not  thy  neighbour;  defile  not 


A  Pathway  into  the  Holy  Scripture.  125 

his  wife;  bear  no  false  witness  against  him;  and  finally, 
not  only  do  not  these  things  in  deed,  but  covet  not  in 
thine  heart,  his  house,  his  wife,  his  man  servant,  maid  ser- 
vant, ox,  ass,  or  whatsoever  is  his.  So  that  these  laws 
pertaining  unto  our  neighbour,  are  not  fulfilled  in  the  sight 
of  God  save  with  love.  He  that  loveth  not  his  neighbour 
keepeth  not  this  commandment.  Defile  not  thy  neighbour's 
wife,  though  he  never  touch  her,  or  never  see  her,  or  think 
upon  her.  For  the  commandment  is.  Though  thy  neigh- 
bour's wife  be  ever  so  fair,  and  thou  have  ever  so  great 
opportunity  given  thee,  and  she  consent,  or  haply  provoke 
thee  as  Potiphar's  wife  did  Joseph,  yet  see  thou  love  thy 
neighbour  so  well,  that  for  the  very  love,  thou  cannot  find 
in  thine  heart  to  do  that  wickedness.  And  even  so  he  that 
trusts  in  any  thing  save  in  God  only  and  in  his  Son  Jesus 
Christ,  keeps  no  commandment  at  all  in  the  sight  of  God. 

For  he  that  hath  trust  in  any  creature,  whether  in  hea- 
ven or  in  earth,  save  in  God  and  his  Son  Jesus,  can  see 
no  cause  to  love  God  with  all  his  heart,  &lc.  neither  to  ab- 
stain from  dishonouring  his  name,  nor  to  keep  the  holy 
day  for  the  love  of  his  doctrine,  nor  to  obey  lovingly  the 
rulers  of  this  world ;  nor  any  cause  to  love  his  neighbour 
as  himself,  and  to  abstain  from  hurting  him,  where  he 
may  get  profit  by  him,  and  save  himself  harmless.  And  in 
like  wise  against  this  law.  Love  thy  neighbour  as  thyself,  I 
may  obey  no  worldly  power,  to  do  aught  at  any  man's 
commandment  unto  the  hurt  of  my  neighbour  who  has  not 
deserved  it,  though  he  be  a  Turk. 

And  to  know  how  contrary  this  law  is  unto  our  nature, 
and  how  it  is  damnation  not  to  have  this  law  written  in  our 
hearts,  though  we  never  commit  the  deeds ;  and  how  there 
is  no  other  means  to  be  saved  from  this  condemnation,  than 
through  repentance  toward  the  law,  and  faith  in  Christ's 
blood,  which  are  the  very  inward  baptism  of  our  souls, 
and  the  washing  and  the  dipping  of  our  bodies  in  the  water 
is  the  outward  sign.  The  plunging  of  the  body  under  the 
water,  signifies  that  we  repent  and  proless  to  fight  against 
sin  and  lusts,  and  to  kill  them  every  day  more  and  more, 
with  the  help  of  God,  and  our  diligence  in  following  the 
doctrine  of  Christ,  and  the  leading  of  his  Spirit,  and  that 
we  believe  to  be  washed  from  our  natural  damnation  in 
which  we  are  born,  and  from  all  the  wrath  of  the  law,  and 
from  all  the  infirmities  and  weaknesses  that  remain  in  us, 
11* 


126  Tindal. 

after  we  have  given  our  consent  unto  the  law,  and  yielded 
ourselves  to  be  scholars  thereof,  and  from  all  the  imper- 
fectness  of  all  our  deeds  done  with  cold  love,  and  from  all 
actual  sin  which  shall  be  in  us  while  we  enforce  the  con- 
trary and  ever  fight  against  it,  and  hope  to  sin  no  more. 
And  thus,  repentance  and  faith  begin  at  our  baptism  and 
first  professing  the  laws  of  God,  and  continue  unto  our 
lives'  end,  and  grow  as  we  grow  in  the  Spirit.  For  the 
perfecter  we  are,  the  greater  is  our  repentance,  and  the 
stronger  our  faith.  And  thus,  as  the  Spirit  and  doctrine 
on  God's  part,  and  repentance  and  faith  on  our  part,  begat 
us  anew  in  Christ;  even  so  they  make  us  grow,  and  wax 
perfect  and  save  us  unto  the  end,  and  never  leave  us  until 
all  sin  be  put  off,  and  we  are  clean  purified  and  full  formed 
and  fashioned  after  the  similitude  and  likeness  of  the  per- 
fectness  of  our  Saviour  Jesus,  whose  gift  all  is. 

And  finally,  to  know  that  whatsoever  good  thing  is  in 
us,  that  same  is  the  gift  of  grace,  and  therefore  not  of  de- 
serving, though  many  things  be  given  of  God,  through 
our  diligence  in  working  his  laws,  and  chastising  our  bo- 
dies, and  in  praying  for  them,  and  believing  his  promises, 
which  else  should  not  be  given  us ;  yet  our  working  de- 
serves not  the  gifts,  any  more  than  the  diligence  of  a  mer- 
chant in  seeking  a  good  ship,  brings  the  goods  safe  to  land, 
though  such  diligence  now  and  then  helps  thereto.  But 
when  we  believe  in  God,  and  then  do  all  that  is  in  our 
might,  and  do  not  tempt  him,  then  is  God  true  to  abide  by 
his  promise,  and  to  help  us,  and  perform  alone  when  our 
strength  is  past. 

To  know  these  things  is  to  have  all  the  Scripture  un- 
locked and  opened  before  thee,  so  that  if  thou  wilt  go  in 
and  read,  thou  canst  not  but  understand.  And  in  these 
things  to  be  ignorant,  is  to  have  all  the  Scripture  locked 
up,  so  that  the  more  thou  readest  it,  the  blinder  thou  art; 
and  the  more  contrariety  thou  findest  in  it,  and  the  more 
tangled  art  thou  therein,  and  canst  no  where  go  through. 
For  if  thou  had  a  gloss  in  one  place,  in  another  it  will  not 
serve.  And  therefore  because  we  never  are  taught  the  pro- 
fession of  our  baptism,  we  remain  always  unlearned,  as 
well  the  spiritualty  for  all  their  great  clergy  and  high 
schools,  as  we  say,  as  the  lay  people.  And  now  because 
the  lay  and  unlearned  people  are  taught  these  first  prin- 
ciples of  our  profession,  therefore  they  read  the  Scripture 
and  understand  and  delight  therein.     And  our  great  pillars 


A  Pathway  into  the  Holy  Scripture.  127 

of  holy  church,  who  have  nailed  a  veil  of  false  glosses  on 
Moses'  face,  to  corrupt  the  true  understanding  of  his  law, 
cannot  come  in.  And  therefore  they  bark,  and  say  that 
the  Scripture  maketh  heretics,  and  it  is  not  possible  for 
them  to  understand  it  in  the  English,  because  they  them- 
selves do  not  in  Latin.*  And  of  pure  malice  that  they 
cannot  have  their  will,  they  slay  their  brethren  for  their 
faith  which  they  have  in  our  Saviour,  and  therein  utter 
their  bloody  wolfish  tyranny,  and  what  they  are  within, 
and  whose  disciples.  Herewith,  reader,  be  committed  unto 
the  grace  of  our  Saviour  Jesus,  unto  whom,  and  God  our 
Father  through  him,  be  praise  for  ever  and  ever.    Amen. 

*  Tindal  notices  in  the  quaint  but  expressive  language  of  that  day, 
the  assertion  of  the  papists  that  "  the  Scripture  maketh  men  here- 
tics," in  his  exposition  of  the  first  epistle  of  John,  as  follows : 

"  Because  their  darkness  cannot  comprehend  the  light  of  Scrip- 
ture,  as  it  is  written,  John  i.  The  light  shineth  in  darkness,  but  the 
darkness  could  not  comprehend  it,  they  turn  it  into  blind  riddles, 
and  read  it  without  understanding,  as  laymen  do  our  lady's  matins, 
or  as  it  were  Merlin's  prophecies — their  minds  are  ever  upon  their 
heresies.  And  when  they  come  to  a  place  that  soundeth  like,  there 
they  rest,  and  wring  out  wonderful  expositions  to  establish  their 
heresies  withal,  like  the  tale  of  the  boy  who  would  fain  have  eaten 
of  the  pasty  of  lampreys,  but  durst  not  until  the  bells  seemed  to  sing 
unto  him,  '  Sit  down  Jack  boy,  and  eat  of  the  lampreys' — to  stablish 
his  wavering  conscience !  But  is  it  not  great  blindness  to  say  in 
the  beginning  of  all  together,  that  the  whole  Scripture  is  false  in  the 
literal  sense,  and  killeth  the  soul?  To  prove  this  their  pestilent 
heresy,  they  abuse  the  text  of  Paul,  saying.  The  letter  killeth,  be- 
cause that  text  was  become  a  riddle  unto  them,  and  they  understood 
it  not,  when  Paul,  by  this  word  '  letter,'  understood  the  law  given  by 
Moses  to  condemn  all  consciences,  and  to  rob  them  of  all  righteous- 
ness, to  compel  them  unto  the  promises  of  mercy  that  are  in  Christ. 

''  Heresy  springs  not  of  the  Scripture,  no  more  than  darkness  of 
the  sun ;  but  is  a  dark  cloud  that  springs  out  of  the  blind  hearts  of 
hypocrites,  and  covers  the  face  of  the  Scripture,  and  blinds  their 
eyes  that  they  cannot  behold  the  bright  beams  of  the  Scripture." — 
Works,  Fo.  Ed.  p.  388. 


EXPOSITION 

UPON  THE 

FIFTH,  SIXTH,  AND  SEVENTH  CHAPTERS 

OF    MATTHEW. 

WHICH  THREE  CHAPTERS  ARE  THE  KEY  AND  THE  DOOR  OF 

THE  SCRIPTURE,  AND  THE  RESTORING  AGAIN  OF  MOSES' 

LAW,  CORRUPT  BY  THE  SCRIBES   AND  PHARISEES. 

AND  THE  EXPOSITION  IS  THE  RESTORING 

AGAIN  OF  Christ's  law  corrupt 

BY  THE  PAPISTS. 


THE  PROLOGUE  TO  THE  READER. 

Here  hast  thou,  dear  reader,  an  exposition  upon  the 
fifth,  sixth,  and  seventh  chapters  of  Matthew,  wherein 
Christ,  our  spiritual  Isaac,  diggeth  again  the  wells  of 
Abraham;  which  wells  the  scribes  and  pharisees,  those 
wicked  and  spiteful  Philistines,  had  stopped  and  filled  up 
with  the  earth  of  their  false  expositions.  He  opens  the 
kingdom  of  heaven,  which  they  had  shut  up  that  other 
men  should  not  enter,  as  they  themselves  had  no  desire 
to  go  in.  He  restores  the  key  of  knowledge  which  they 
had  taken  away,  and  broken  the  wards  with  wresting  the 
text  contrary  to  its  due  and  natural  course  with  their  false 
glosses.  He  plucks  away  from  the  face  of  Moses,  the  veil 
which  the  scribes  and  pharisees  had  spread  thereon,  that 
no  man  might  perceive  the  brightness  of  his  countenance. 
He  weeds  out  the  thorns  and  bushes  of  their  pharisaical 
glosses,  wherewith  they  had  stopped  up  the  narrow  way 
and  strait  gate,  that  few  could  find  them. 

The  wells  of  Abraham  are  the  Scripture.  And  the 
128 


Prologue  to  the  Sermon  on  the  Mount.  129 

Scripture  may  well  be  called  the  kingdon  of  heaven,  which 
is  eternal  life,  and  the  knowledge  of  God  the  Father,  and 
of  his  Son  Jesus  Christ.  (John  xvii.)  Moses'  face  is  the 
law  in  its  right  understanding;  and  the  law  in  its  right  un- 
derstanding is  the  key,  or  at  the  least,  the  first  and  princi- 
pal key,  to  open  the  door  of  the  Scripture.  And  the  law 
is  the  very  way  that  brings  unto  the  door  Christ,  as  it  is 
written  Gal.  iii.  The  law  was  our  schoolmaster  to  bring 
us  to  Christ,  that  we  might  be  justified  by  faith.  And 
(Rom.  X.)  The  end  of  the  law,  that  is  to  say,  the  thing,  or 
cause  why  the  law  was  given,  is  Christ,  to  justify  all  that 
believe.  That  is  to  say:  the  law  was  given  to  prove  us 
unrighteous,  and  to  drive  us  to  Christ,  to  be  made  righte- 
ous through  forgiveness  of  sin  by  him.  The  law  was 
given  to  make  the  sin  known,  saith  St.  Paul,  (Rom.  iv.) 
and  that  sin  committed  under  the  law  might  be  the  more 
sinful.  (Rom.  vii.)  The  law  is  that  which  Paul  in  his  in- 
ward man  granted  to  be  good,  but  was  yet  compelled  oft- 
times  by  his  members,  to  do  those  things  which  that  good 
law  condemned  for  evil.    Rom.  vii. 

The  law  makes  no  man  to  love  the  law,  or  less  to  do  or 
commit  sin;  but  it  genders  more  desire,  (Rom.  vii.)  and  in- 
creases sin.  (Rom.  v.)  For  I  cannot  but  hate  the  law,  in- 
asmuch as  I  find  no  power  to  do  it,  and  it  nevertheless  con- 
demns me  because  I  do  it  not.  The  law  sets  us  not  at  one 
with  God,  but  causes  wrath.    Rom.  iii. 

The  law  was  given  by  Moses,  but  grace  and  verity  by 
Jesus  Christ.  (John  i.)  Behold,  though  Moses  gave  the 
law,  yet  he  gave  no  man  grace  to  do  it  or  to  understand  it 
aright,  or  wrote  it  in  any  man's  heart,  to  consent  that  it 
was  good,  and  to  wish  after  power  to  fulfil  it.  But  Christ 
gives  grace  to  do  it,  and  to  understand  it  aright,  and  writes 
it  with  his  Holy  Spirit  in  the  tables  of  the  hearts  of  men, 
and  makes  it  a  true  thing  there,  and  not  hypocrisy. 

The  law,  truly  understood,  is  those  fiery  serpents  that 
stung  the  children  of  Israel  with  present  death.  But  Christ 
is  the  brazen  serpent,  on  whom  whosoever,  being  stung 
with  conscience  of  sin,  looketh  with  a  sure  faith,  is  healed 
immediately  of  that  stinging,  and  saved  from  the  pains  and 
sorrows  of  hell. 

It  is  one  thing  to  condemn  and  pronounce  the  sentence 
of  death,  and  to  sting  the  conscience  with  fear  of  everlast- 
ing pain.  And  it  is  another  thing  to  justify  from  sin; 
that  is  to  say,  to  forgive  and  remit  sin,  and  to  heal  the 


130  Tindal. 

conscience,  and  certify  a  man,  not  only  that  he  is  delivered 
from  eternal  death,  but  also  that  he  is  made  the  son  of 
God,  and  heir  to  everlasting  life.  The  first  is  the  office  of 
the  law.  The  second  pertaineth  unto  Christ  only,  through 
faith. 

Now  if  thou  give  the  law  a  false  gloss,  and  say  that  the 
law  is  a  thing  which  a  man  may  do  of  his  own  strength, 
even  out  of  the  power  of  his  free-will ;  and  that  by  the  deeds 
of  the  law,  thou  mayest  deserve  forgiveness  of  thy  past 
sins;  then  died  Christ  in  vain,  (Gal.  ii.)  and  is  made  almost 
of  no  stead,  seeing  thou  art  become  thine  own  saviour. 
Neither  can  Christ,  where  that  gloss  is  admitted,  be  other- 
wise taken  or  esteemed  of  Christain  men,  for  all  his  pas- 
sion and  promises  made  to  us  in  his  blood,  that  he  is  of  the 
Turks ;  how  that  he  was  a  holy  prophet,  and  that  he  prays 
for  us  as  other  saints  do ;  save  that  we  Christians  think  that 
he  is  somewhat  more  in  favour  than  other  saints  be,  though 
we  imagine  him  so  proud,  that  he  will  not  hear  us  but 
through  his  mild  mother  and  other  holy  saints,  all  of  whom 
we  count  much  more  meek  and  merciful  than  he,  but  him 
most  of  might,  and  that  he  hath  also  a  higher  place  in  hea- 
ven, as  the  Grey  Friars  and  Observants  set  him,  as  it  were 
from  the  chin  upward,  above  St.  Francis. 

And  so  when  by  this  false  interpretation  of  the  law, 
Christ,  which  is  the  door,  the  way,  and  the  ground,  or 
foundation  of  all  the  Scripture,  is  lost,  concerning  the 
chiefest  fruit  of  his  passion,  and  no  more  seen  in  his  own 
likeness ;  then  is  the  Scripture  locked  up,  and  henceforth 
there  is  extreme  darkness  and  a  maze,  wherein  if  thou 
walk,  thou  wottest  neither  where  thou  art,  nor  canst  find 
any  way  out.  It  is  a  confused  chaos,  and  a  mingling  of 
all  things  together  without  order,  every  thing  contrary  to 
another.  It  is  a  hedge  or  grove  of  briers,  wherein  if  thou 
be  caught,  it  is  impossible  to  get  out,  but  if  thou  loose 
thyself  in  one  place,  thou  art  tangled  and  caught  in  an- 
other for  it. 

Thus  was  the  Scripture  locked  up  of  the  scribes  and  pha- 
risees,  that  the  Jews  could  not  see  Christ  when  he  came, 
nor  yet  can  they  see  him.  And  though  Christ  with  these 
three  chapters  opened  it  again ;  yet  by  such  glosses,  for 
our  unthankfulness'  sake,  that  we  had  no  desire  to  live  ac- 
cording, have  we  Christians  lost  Christ  again,  and  the  un- 
derstanding of  the  most  clear  text,  wherewith  Christ  ex- 
pounds and  restores  the  law  again. 


Prologue  to  the  Sermon  on  the  Mount.  131 

For  the  hypocrites,  whatsoever  seems  impossible  to  their 
corrupt  nature,  unrenewed  in  Christ,  they  cover  it  over 
with  the  mist  of  their  glosses,  that  the  hght  thereof  should 
not  be  seen.  As  they  have  interpreted  here  the  words  of 
Christ,  wherewith  he  restores  the  law  again,  to  be  but 
good  counsels  only,  but  not  precepts  that  bind  the  con- 
sciences. 

And  thereto  they  have  so  ruffled  and  tangled  the  tem- 
poral and  spiritual  regiment*  together,  and  made  thereof 
such  confusion,  that  no  man  can  know  the  one  from  the 
other;  to  the  intent  that  they  would  seem  to  have  both  by 
the  authority  of  Christ,  who  never  usurped  temporal  regi- 
ment unto  himself. 

Notwithstanding,  most  dear  reader,  if  thou  read  this  ex- 
position with  a  good  heart,  only  to  know  the  truth,  for  the 
amending  chiefly  of  thine  own  living,  and  then  of  other 
men's,  as  charity  requires  where  occasion  is  given,  then 
shalt  thou  perceive  their  falsehood,  and  see  their  mist  ex- 
pelled with  the  brightness  of  the  inevitable  truth. 

Another  conclusion  is  this ;  all  the  good  promises  which 
are  made  us  throughout  all  the  Scripture,  for  Christ's  sake, 
for  his  love,  his  passion  or  suffering,  his  bloodshedding  or 
death,  are  all  made  to  us  on  this  condition  and  covenant 
on  our  part,  that  we  henceforth  love  the  law  of  God,  to 
walk  therein,  and  to  do  it,  and  to  fashion  our  lives  there- 
after. Insomuch  that  whosoever  hath  not  the  law  of  God 
written  in  his  heart,  that  he  love  it,  have  his  pleasure  in  it, 
and  recordf  therein  night  and  day,  understanding  it  as  God 
hath  given  it,  and  as  Christ  and  the  apostles  expound  it ; 
the  same  hath  no  part  in  the  promises,  nor  can  have  any 
true  faith  in  the  blood  of  Christ;  because  there  is  no  pro- 
mise made  him,  but  to  them  only  that  promise  to  keep  the 
law. 

Thou  wilt  perhaps  say  to  me  again:  If  I  cannot  have 
my  sins  forgiven  except  I  love  the  law,  and  of  love  endea- 
vour myself  to  keep  it;  then  the  keeping  of  the  law  justi- 
fies me.  I  answer  that  the  argument  is  false,  and  but 
blind  sophistry,  and  like  unto  this  argument — I  cannot  have 
forgiveness  of  my  sin  except  I  have  sinned,  therefore,  to 
have  sinned  is  the  forgiveness  of  sins.  And  it  is  like 
to  this  also,  no  man  can  be  healed  of  a  disease  but  he 
that  hath  it;  therefore,  to  have  the  disease  doth  heal  the 
disease. 

*  Government,  rule.  t  Call  to  mind,  repeat. 


132  Tindal 

And  like  sophistry  are  these  arguments:  If  thou  wilt 
enter  into  life,  keep  the  commandments;  (Matt,  xix.) 
therefore,  the  deeds  of  the  law  justify  us.  Also,  The 
hearers  of  the  law  are  not  righteous  in  the  sight  of  God, 
but  the  doers  of  the  law  shall  be  justified;  (Rom.  ii.) 
therefore,  the  deeds  of  the  law  justify  from  sin.  And 
again:  We  must  all  stand  before  the  judgment  seat  of 
Christ,  to  receive  every  man  according  to  the  deeds  which 
he  did  in  the  body;  therefore,  the  law,  or  the  deeds  of  the 
law,  justify. 

These,  and  all  such,  are  foolish  arguments.  For  ye  see 
that  the  king  pardons  no  murderer  but  on  condition,  that 
he  thenceforth  keep  the  law,  and  do  no  more  so;  and  yet 
ye  know  well  enough  that  he  is  saved  by  grace,  favour, 
and  pardon,  ere  the  keeping  of  the  law  come.  Howbeit, 
if  he  break  the  law  afterward,  he  falls  again  into  the  same 
danger  of  death. 

Even  so,  none  of  us  can  be  received  to  grace  but  upon 
a  condition  to  keep  the  law,  neither  yet  continue  any 
longer  in  grace  than  that  purpose  lasts.  And  if  we  break 
the  law,  we  must  sue  for  a  new  pardon,  and  have  a  new 
fight  against  sin,  hell,  and  desperation,  ere  we  can  come 
to  a  quiet  faith  again,  and  feel  that  the  sin  is  forgiven. 
Neither  can  there  be  in  thee  a  stable  and  an  undoubted 
faith  that  thy  sin  is  forgiven  thee,  except  there  also  be  a 
lusty  courage  in  thine  heart,  and  a  trust  that  thou  wilt  sin 
no  more,  for  on  that  condition  that  thou  endeavour  thyself 
to  sin  no  more,  is  the  promise  of  mercy  and  forgiveness 
made  unto  thee. 

And  as  thy  love  to  the  law  increases,  so  does  thy  faith 
in  Christ,  and  so  does  thine  hope  and  longing  for  the  life 
to  come.  And  as  thy  love  is  cold,  so  is  thy  faith  weak, 
and  thine  hope  and  longing  for  the  life  to  come  little.  And 
where  no  love  to  the  law  is,  there  is  neither  faith  in  Christ 
for  the  forgiveness  of  sin,  nor  longing  for  the  life  to  come ; 
but  instead  of  faith,  a  wicked  imagination  that  God  is  so 
unrighteous  that  he  is  not  offended  with  sin.  And  instead 
of  hope,  a  desire  to  live  for  ever  here,  and  a  greediness  of 
worldly  voluptuousness. 

And  unto  all  such  is  the  Scripture  locked  up,  and  made 
impossible  to  understand.  They  may  read  it,  and  rehearse 
the  stories  thereof,  and  dispute  of  it,  as  the  Turks  may, 
and  as  we  may  of  the  Turks'  law.  And  they  may  suck 
pride,  hypocrisy,  and  all  manner  of  poison  thereout,  to 


Prologue  to  the  Sermon  on  the  Mount.  133 


slay  their  own  souls,  and  to  put  stumbling-blocks  in  other 
men's  ways,  to  thrust  them  from  the  truth ;  and  get  such 
learning  therein  as  in  Aristotle's  ethics  and  moral  philoso- 
phy, and  in  the  precepts  of  old  philosophers.  But  it  is 
impossible  for  them  to  apply  one  sentence  thereof  to  their 
soul's  health,  to  fashion  their  lives  thereby  for  to  please 
God,  or  to  make  them  love  the  law  or  understand  it,  either 
to  feel  the  power  of  Christ's  death,  and  the  might  of  his 
resurrection,  and  the  sweetness  of  the  life  to  come.  So 
that  they  ever  remain  carnal  and  fleshly,  as  thou  hast  an 
example  of  the  scribes,  pharisees,  and  Jews,  in  the  New 
Testament. 

Another  conclusion  is  this — Of  them  that  believe  in 
Christ  for  the  remission  of  sin,  and  love  the  law,  are  a 
thousand  degrees  and  more,  one  more  perfect  or  weaker 
than  another;  of  which  a  great  number  are  so  feeble  that 
they  can  neither  go  forward  in  their  profession  and  pur- 
pose; nor  yet  stand  except  they  be  holpen  and  borne  of 
their  stronger  brethren,  and  tended  as  young  clildren  are 
by  the  care  of  their  fathers  and  mothers.  And  therefore 
God  commands  the  elder  to  care  for  the  younger.  As 
Paul  teaches,  (Rom.  xv.)  saying;  We  that  be  stronger, 
ought  to  bear  the  feebleness  of  the  weaker.  And,  (Gal. 
vi.)  Brethren  if  any  man  be  caught  in  any  fault,  ye  that  be 
spiritual  and  are  grown  in  knowledge,  and  have  gotten 
the  victory  of  your  flesh,  teach  such  with  the  spirit  of 
softness,  not  calling  them  heretics  at  the  first  moment,  and 
threatening  them  with  fire  and  fagots.  But,  bear  each 
other's  burden,  and  so  shall  ye  fulfil  the  law  of  Christ. 
Even  so  verily  shall  ye  fulfil  the  law  of  Christ,  and  not 
with  smiting  your  brethren,  and  putting  stumbling-blocks 
before  their  weak  feet,  and  killing  their  consciences,  and 
making  them  more  afraid  of  shadows  and  vain  terrors, 
than  to  break  their  Father's  commandments,  and  to  trust 
in  words  of  wind  and  vanity,  more  than  in  their  Father's 
promise. 

And  for  their  sakes,  also,  he  has  ordained  rulers  both 
spiritual  and  temporal,  to  teach  them  and  exhort  them;  to 
warn  them  and  to  keep  occasions  from  them,  that  with 
custom  of  sin  they  fall  not  from  their  profession. 

Now  when  they  that  take  upon  them  to  be  the  elder 
brethren,  are  become  hypocrites,  and  are  turned  to  wily 
foxes,  and  cruel  wolves,  and  fierce  lions ;  and  the  officers 
be  waxen  evil  and  servants  to  Mammon,  ministering  their 

TINDAL.       ,  12 


134  Tindal 

offices  for  their  own  lucre  only,  and  not  for  the  profit  of 
their  brethren,  but  favouring  all  vices  whereby  they  may 
have  an  advantage;  then  is  God  compelled  of  his  fatherly 
pity,  himself  to  scourge  his  weak  ones,  with  poverty,  op- 
pression, wrong,  loss,  danger,  and  with  a  thousand  man- 
ner of  diseases,  to  bring  them  again,  if  they  be  fallen,  and 
to  keep  their  hearts  fast  to  their  profession.  So  that  those 
who  love  God,  that  is  to  say,  the  law  of  God,  (for  that  is 
to  love  God,)  unto  them  God  turneth  all  to  the  best,  and 
scourgeth  them  with  the  lusts  of  their  own  weakness  to 
their  own  salvation. 

Another  conclusion  is  this — God  receives  both  perfect 
and  weak  into  the  same  grace,  for  Christ's  sake;  as  a 
father  receives  all  his  children  both  small  and  great  in  like 
love.  He  receives  them  to  be  his  sons,  and  makes  a 
covenant  with  them,  to  bear  their  weakness  for  Christ's 
sake,  till  they  be  waxen  stronger;  and  how  often  soever 
they  fall,  yet  to  forgive  them  if  they  will  turn  again ;  and 
never  to  cast  off  any,  till  he  yield  himself  to  sin,  and  take 
sin's  part,  and  for  affection  and  desire  to  sin,  fight  against 
his  own  profession  to  destroy  it.  And  he  corrects  and 
chastises  his  children  ever  at  home  with  the  rod  of  mercy 
and  love,  to  make  them  better;  but  he  brings  them  not 
forth  to  be  judged  after  the  condemnation  of  the  law. 

Another  conclusion  is  this — Every  man  is  two  men, 
flesh  and  spirit.  Which  so  fight  perpetually  against  one 
another,  that  a  man  must  go  either  backward  or  forward, 
and  cannot  stand  long  in  one  stale.  If  the  spirit  overcome 
the  temptation;  then  is  it  stronger,  and  the  flesh  weaker. 
But,  and  if  the  flesh  get  a  custom,  then  is  the  spirit  none 
otherwise  oppressed  of  the  flesh,  than  as  though  she  had 
a  mountain  upon  her  back,  and  as  we  sometime  in  our 
dreams  think  we  bear  heavier  than  a  millstone  on  our 
breasts;  or  when  we  dream  now  and  then  that  we  would 
run  away  for  fear,  our  legs  seem  heavier  than  lead.  Even 
so  is  the  spirit  oppressed  and  overladen  of  the  flesh  through 
custom,  that  she  struggleth  and  striveth  to  get  up  and 
break  loose  in  vain,  until  the  God  of  mercy  who  heareth 
her  groan,  through  Jesus  Christ,  come  and  loose  her  with 
his  power,  and  put  his  cross  of  tribulation  on  the  back  of 
the  flesh  to  keep  her  down,  to  diminish  her  strength  and  to 
mortify  her. 

Wherefore  every  man  must  have  his  cross  to  nail  his 
flesh  to,  for  the  mortifying  of  it.     Now  if  thou  be  not 


Prologue  to  the  Sermon  on  the  Mount.  135 

strong  enough  and  discreet,  to  take  up  thy  cross  thyself, 
and  to  tame  thy  flesh  with  prayer  and  fasting,  watching, 
deeds  of  mercy,  holy  meditations,  and  reading  the  Scrip- 
ture, and  with  bodily  labour,  and  withdrawing  all  manner 
of  pleasures  from  the  flesh,  and  with  exercises  contrary  to 
the  vices  which  thou  markest  thy  body  to  be  most  inclined 
to,  and  with  abstaining  from  all  that  encourage  the  flesh 
against  the  spirit;  as  reading  of  wanton  books,  wanton 
communication,  foolish  jesting  and  effeminate  thoughts, 
and  talking  of  covetousness,  which  Paul  forbids,  Eph.  v. 
and  magnifying  of  worldly  promotions;  and  takest  up,  I 
say,  such  a  cross  by  thine  ownself,  or  by  the  counsel  of 
others  that  are  better  learned  and  exercised  than  thou ;  then 
must  God  put  his  cross  of  adversity  upon  thee.  For  we 
must  have  every  man  his  cross  in  this  world,  or  be  damn- 
ed with  the  world. 

Of  this  ye  see  the  difference  between  the  sin  of  them 
that  believe  in  the  blood  of  Christ  for  the  remission  of  sin, 
and  consent  and  submit  themselves  unto  the  law :  and  the 
sin  of  them  that  yield  themselves  unto  sin  to  serve  it,  &c. 
The  first  sin  under  grace,  and  their  sins  are  venial,  that  is 
to  say,  forgivable.  The  other  sin  under  the  law,  and  un- 
der the  condemnation  of  the  law,  and  fight  (a  great  part  of 
them)  against  grace  and  against  the  Spirit  of  grace,  and 
against  the  law  of  God  and  faith  of  Christ,  and  corrupt  the 
text  of  the  covenant  with  false  glosses,  and  are  disobedient 
to  God,  and  therefore  sin  deadly. 

Of  this  also  ye  see  the  difference  between  the  lambs  of 
true  believers,  and  between  the  unclean  swine  that  follow 
carnal  lusts  and  fleshly  liberty,  and  the  churlish  and  hypo- 
critish  dogs,  who,  for  the  blind  zeal  of  their  own  righteous- 
ness, persecute  the  righteousness  of  the  faith  in  Christ's 
blood.  The  effeminate  and  careless  swine  which  continue 
in  their  fleshliness,  and  cease  not  to  wallow  themselves  in 
their  old  puddle,  think  that  they  believe  very  well  in 
Christ's  blood ;  but  they  are  deceived,  as  thou  mayest  clear- 
ly perceive,  because  they  fear  not  the  damnation  of  evil 
works,  nor  love  the  law  of  good  works,  and  therefore  have 
no  part  in  the  promise. 

The  cruel  and  doggish  hypocrites  who  take  upon  them 
to  work,  think  that  they  love  the  law,  which  yet  they  never 
saw,  save  under  a  vail.  But  they  are  deceived,  as  thou 
mayest  perceive,  by  that  they  believe  not  in  Christ  for  the 
forgiveness  of  sin.     Whereby  also,  I  mean  that  they  be- 


136  Tindal. 

lieve  not,  thou  mayest  perceive  that  they  understand  not 
the  law.  For  if  they  understood  the  law,  it  would  either 
drive  them  to  Christ,  or  make  them  despair  immediately. 

But  the  true  believers  behold  the  law  in  its  own  likeness, 
and  see  the  impossibility  thereof  to  be  fulfilled  with  natural 
power,  and  therefore  flee  to  Christ  for  mercy,  grace,  and 
power;  and  then  of  a  very  thankfulness  for  the  mercy  re- 
ceived, love  the  law  in  its  own  likeness,  and  submit  them- 
selves to  learn  it  and  to  profit  therein,  and  to  do  to-morrow 
what  they  cannot  do  to-day. 

Ye  see  also  the  difference  of  all  manner  of  faiths.  The 
faith  of  the  true  believers  is,  that  God  justifies  or  forgives, 
and  Christ  deserves  it,  and  the  faith  or  trust  in  Christ's 
blood  receives  it,  and  certifies  the  conscience  thereof,  and 
saves  and  delivers  her  from  fear  of  death  and  damnation. 
And  this  is  what  we  mean  when  we  say,  faith  justifies; 
that  faith  (I  mean  in  Christ  and  not  in  our  own  works) 
certifies  the  conscience  that  our  sins  are  forgiven  us  for 
Christ's  blood's  sake. 

But  the  faith  of  hypocrites  is,  that  God  forgives  and 
works  deserve  it.  And  that  same  false  faith  in  their  own 
works  receives  the  mercy  promised  to  the  merits  of  their 
own  works;  and  so  Christ  is  utterly  excluded. 

And  thus  ye  see  that  faith  is  the  thing  that  is  affirmed 
to  justify,  of  all  parties.  For  faith  in  Christ's  blood,  which 
is  God's  promise,  quiets  the  conscience  of  the  true  believers. 
And  a  false  faith  or  trust  in  works,  which  is  their  own 
feigning,  beguiles  the  blind  hypocrites  for  a  season,  till  God 
for  the  greatness  of  their  sin,  when  it  is  full,  opens  their 
eyes,  and  then  they  despair.  But  the  swine  say,  God  is  so 
good  that  he  will  save  devils  and  all,  and  damn  no  man 
perpetually,  whatsoever  he  do. 

Another  conclusion  is  this — To  believe  in  Christ  for  the 
remission  of  sins,  and  of  a  thankfulness  for  that  mercy  to 
love  the  law  truly :  that  is  to  say,  to  love  God  who  is  the 
Father  of  all  and  giveth  all,  and  Jesus  Christ  who  is  Lord 
of  us  all,  and  bought  us  all,  with  all  our  hearts,  souls, 
power,  and  might,  and  our  brethren  for  our  Father's  sake, 
because  they  be  created  after  his  image,  and  for  our  Lord 
and  Master  Christ's  sake,  because  they  are  the  price  of  his 
blood;  and  to  long  for  the  life  to  come,  because  this  life 
cannot  be  led  without  sin — these  three  points  are  the 
profession  and  religion  of  a  Christian  man,  and  the  inward 
baptism  of  the  heart  signified  by  the  outward  washing  of 


Prologue  to  the  Sermon  on  the  Mount.  137 

the  body.  And  they  are  that  spiritual  character,  badge,  or 
sign,  wherewith  God,  through  his  Spirit,  marks  all  his  im- 
mediately, and  as  soon  as  they  are  joined  to  Christ,  and 
made  members  of  his  church  by  true  faith. 

The  church  of  Christ,  then,  is  the  multitude  of  all  them 
that  believe  in  Christ  for  the  remission  of  sin,  and  of 
thankfulness  for  that  mercy,  love  the  law  of  God  purely 
and  without  glosses;  and  of  hate  which  they  have  to  the 
sin  of  this  world,  long  for  the  life  to  come.  This  is  the 
church  that  cannot  err  damnably,  nor  any  long  time,  nor 
all  of  them ;  but  as  soon  as  any  question  arises,  the  truth 
of  God's  promise  stirs  up  one  or  other,  to  teach  them  the 
truth  of  every  thing  needful  to  salvation,  out  of  God's 
word,  and  lightens  the  hearts  of  the  other  true  members  to 
see  the  same,  and  to  consent  thereto. 

And  as  all  they  that  have  their  hearts  washed  with  this 
inward  baptism  of  the  Spirit  are  of  the  church,  and  have 
the  keys  of  the  Scripture ;  yea,  and  of  binding  and  loosing, 
and  do  not  err;  even  so  they  that  sin  of  purpose,  and  will 
not  hear  when  their  faults  be  told  them,  but  seek  liberties 
and  privileges  to  sin  unpunished,  and  gloss  out  the  law  of 
God,  and  maintain  ceremonies,  traditions,  and  customs,  to 
destroy  the  faith  of  Christ;  the  same  be  members  of  Satan, 
and  all  their  doctrine  is  poison,  error,  and  darkness;  yea, 
though  they  be  popes,  bishops,  abbots,  curates,  and  doctors 
of  divinity,  and  though  they  can  rehearse  all  the  Scripture 
without  book,  and  though  they  be  learned  in  Greek,  He- 
brew, and  Latin;  yea,  and  though  they  so  preach  Christ 
and  the  passion  of  Christ,  that  they  make  the  poor  women 
weep  and  howl  again.  For  when  they  come  to  the  point 
that  they  should  minister  Christ's  passion  unto  the  salva- 
tion of  our  souls,  there  they  poison  altogether,  and  gloss  out 
the  law  that  should  make  us  feel  our  salvation  in  Christ, 
and  drive  us  in  that  point  from  Christ,  and  teach  us  to  put 
our  trust  in  our  own  works  for  the  remission  and  satisfac- 
tion of  our  sins,  and  in  the  apish  play  of  hypocrites  who 
sell  their  merits  instead  of  Christ's  blood  and  passion. 

Lo,  now,  dear  reader,  to  believe  in  Christ's  blood  for  the 
remission  of  sin,  and  purchasing  of  all  the  good  promises 
that  help  to  the  life  to  come ;  and  to  love  the  law,  and  to 
long  for  the  life  to  come,  is  the  inward  baptism  of  the  soul, 
the  baptism  that  only  avails  in  the  sight  of  God,  the  new 
generation  and  image  of  Christ,  the  only  key  also  to  bind 
12* 


138  TindaL 

and  loose  sinners;  the  touchstone  to  try  all  doctrines;  the 
lantern  and  light  that  scatters  and  expels  the  mist  and 
darkness  of  all  hypocrisy,  and  a  preservative  against  all 
error  and  heresy;  the  mother  of  all  good  works;  the  earnest 
of  everlasting  life,  and  the  title*  whereby  we  challenge  our 
inheritance. 

And  though  faith  in  Christ's  blood  make  the  marriage 
between  our  soul  and  Christ,  and  is  properly  the  marriage 
garment,  yea,  and  the  sign  Thau,  that  defendeth  us  from 
the  smiting  and  power  of  the  evil  angels,"}"  and  is  also  the 
rock  whereon  Christ's  church  is  built,  and  whereon  all  that 
is  built  standeth  against  all  weather  of  wind  and  tempests; 
yet  might  the  profession  of  the  faith  in  Christ's  blood,  and 
of  the  love  to  the  law,  and  longing  for  the  life  to  come, 
be  called  all  these  things,  were  malice  and  froward  under- 
standing away ;  because  that  where  one  of  them  is,  there 
will  be  all  three,  and  where  all  are  not,  there  is  none  of  them. 

And  because  that  the  one  is  known  by  the  other,  it  is 
impossible  to  know  any  of  them  truly,  and  not  be  de- 
ceived, but  in  respect  and  comparison  of  the  other. 

For  if  thou  wilt  be  sure  that  thy  faith  is  perfect,  then  ex- 
amine thyself  whether  thou  love  the  law.  And  in  like  man- 
ner, if  thou  wilt  know  whether  thou  love  the  law  aright, 
then  examine  thyself  whether  thou  believe  in  Christ  only 
for  the  remission  of  sin,  and  for  obtaining  the  promises 
made  in  the  Scripture.  And  even  so  compare  thy  hope  of 
the  life  to  come,  unto  faith  and  love,  and  to  hating  the  sin  of 
this  life ;  which  hate,  the  love  to  the  law  engenders  in  thee. 
And  if  they  accompany  not  one  another,  all  three  together, 
then  be  sure  that  all  is  but  hypocrisy. 

If  you  say.  Seeing  faith,  love,  and  hope  are  three  inse- 
parable virtues ;  therefore  faith  only  justifieth  not.  I  an- 
swer, though  they  be  inseparable  yet  they  have  separate 
and  sundry  offices,  as  it  is  already  said  of  the  law  and 
faith.  Faith  only,  which  is  a  sure  and  an  undoubted  trust 
in  Christ  and  in  the  Father  through  him,  certifies  the  con- 
science that  the  sin  is  forgiven,  and  the  damnation  and 
impossibility  of  the  law  taken  away,  as  it  is  above  re- 
hearsed in  the  conditions  of  the  covenant.  And  with  such 
persuasions,  it  mollifies  the  heart  and  makes  it  love  God 
again  and  his  law. 

And  as  oft  as  we  sin,  faith  only  keeps  that  we  forsake 

*  That  which  attests  the  possession. 
t  Ezekiel  ix. 


Prologue  to  the  Sermon  on  the  Mount.  139 

not  our  profession,  and  that  love  utterly  quench  not,  and 
hope  fail  not,  and  alone  makes  the  peace  again.  For  a  true 
believer  trusts  in  Christ  only,  and  not  in  his  own  works  or 
aught  else,  for  the  remission  of  sin. 

And  the  office  of  love  is  to  pour  out  again  the  same 
goodness  that  she  has  received  of  God,  upon  her  neigh- 
bour, and  to  be  to  him  as  she  feels  Christ  to  herself.  The 
office  of  love  only  is  to  have  compassion,  and  to  bear  with 
her  neighbour  the  burden  of  his  infirmities;  and,  as  it  is 
written  1  Pet.  4,  covereth  the  multitude  of  sins.  That  is 
to  say,  considers  the  infirmities  and  interprets  all  to  the 
best,  and  takes  for  no  sin  at  all  a  thousand  things,  of  which 
the  least  were  enough,  if  a  man  loved  not,  to  go  to  law  for 
and  to  trouble  and  disquiet  a  whole  town,  and  sometimes  a 
whole  realm  or  two. 

And  the  office  of  hope  is  to  comfort  in  adversity  and  to 
make  patient,  that  we  faint  not,  and  fall  down  under  the 
cross,  or  cast  it  off  our  backs.  And  thus  ye  see  that  these 
three,  inseparable  in  this  life,  have  yet  separable  and  sun- 
dry offices  and  effects,  as  heat  and  drought  being  insepara- 
ble in  the  fire,  have  yet  their  separable  operations.  For 
the  drought  only  expels  the  moistness  of  all  that  is  con- 
sumed by  fire,  and  heat  only  destroys  the  coldness.  For 
drought  and  cold  may  stand  together,  and  so  may  heat  and 
moistness.  It  is  not  all  one  to  say,  the  drought  only,  and 
the  drought  that  is  alone;  nor  all  one  to  say,  faith  only, 
and  the  faith  that  is  alone. 

Go  to  then,  and  desire  God  to  print  this  profession  in 
thine  heart,  and  to  increase  it  daily  more  and  more,  that 
thou  mayest  be  fully  shapen  like  unto  the  image  of  Christ 
in  knowledge  and  love,  and  humble  thyself,  and  creep  low 
by  the  ground,  and  cleave  fast  to  the  rock  of  this  profes- 
sion, and  tie  to  thy  ship  this  anchor  of  faith  in  Christ's 
blood,  with  the  cable  of  love,  to  cast  it  out  against  all  tem- 
pests ;  and  so  set  up  thy  sail,  and  get  thee  to  the  main  sea 
of  God's  word.  And  read  here  the  words  of  Christ  with 
this  exposition  following,  and  thou  shalt  see  the  law,  faith, 
and  works,  restored  each  to  his  right  use  and  true  mean- 
ing. And  thereto  the  clear  difference  between  the  spiritual 
regiment  and  the  temporal,  and  shalt  have  an  entrance 
and  open  way  into  the  rest  of  all  the  Scripture.  Wherein, 
and  in  all  other  things  may  the  Spirit  of  verity  guide  thee, 
and  thine  understandino;.    Amen. 


AN 

EXPOSITION 

UPON  THE 


FIFTH,  SIXTH,  AND  SEVENTH  CHAPTERS 

OF    MATTHEW. 

Being  Chrisfs  Sermon  on  the  Mountain. 


THE  FIFTH  CHAPTER  OF  MATTHEW. 


When  he  sato  the  people,  he  went  up  into  a  mountain  and 
sat  him  down,  and  his  disciples  came  to  him,  and  he 
opened  his  mouth  and  taught  them,  saying  ; 

1 .  Blessed  be  the  poor  in  spirit,  for  theirs  is  the  kingdom 
of  heaven. 

Christ  here,  in  his  first  sermon,  begins  to  restore  the 
law  of  the  ten  commandments  unto  its  right  understanding, 
against  the  scribes  and  pharisees  who  were  hypocrites, 
false  prophets,  and  false  preachers;  and  had  corrupted  the 
Scripture  with  the  leaven  of  their  glosses.  And  it  is  not 
without  a  great  mystery  that  Christ  begins  his  preaching 
at  poverty  in  spirit,  which  is  neither  beggary,  nor  against 
the  possessing  of  riches — but  it  is  a  virtue  contrary  to 
the  vice  of  covetousness,  the  inordinate  desire  and  love  of 
riches,  and  putting  trust  in  riches. 

Riches  are  the  gift  of  God,  given  to  man  to  maintain  the 
degrees  of  this  world,  and  therefore  are  not  evil ;  yea,  and 
some  must  be  poor  and  some  rich,  if  we  have  an  order  in 
this  world.  And  God  our  Father  divides  riches  and  po- 
verty among  his  children  according  to  his  godly  pleasure 
and  wisdom.  And  as  riches  do  not  exclude  thee  from  the 
blessing,  so  poverty  does  not  certify  thee ;  but  to  put  thy 
trust  in  the  living  God,  makes  thee  heir  thereof.  For  if 
140 


Exposition  upon  the  Sermon  on  the  Mount,       141 

thou  trust  in  the  living  God,  then  if  thou  be  poor,  thou 
covetest  not  to  be  rich,  for  thou  art  certified  that  thy 
Father  shall  minister  unto  thee  food  and  raiment,  and  be 
thy  defender;  and  if  thou  have  riches,  thou  knowest  that 
they  are  but  vanity,  and  that  as  thou  broughtest  them  not 
into  the  world,  so  shalt  thou  not  carry  them  out;  and 
that  as  they  are  thine  to  day,  so  may  they  be  another 
man's  to-morrow;  and  that  the  favour  of  God  alone  both 
gave,  and  also  keepeth  thee  and  them,  and  not  thy  wisdom 
or  power:  and  that  neither  they,  nor  ought  else  can  help 
at  need,  save  the  good  will  of  thy  heavenly  Father  only. 
Happy  and  blessed  then  are  the  poor  in  spirit,  that  is  to 
say,  the  rich,  that  have  not  their  confidence  or  consolation 
in  the  vanity  of  their  riches ;  and  the  poor,  that  desire  not 
inordinately  to  be  rich,  but  have  their  trust  in  the  living 
God,  for  food  and  raiment,  and  for  all  that  pertains  either 
to  the  body  or  the  soul;  for  theirs  is  the  kingdom  of 
heaven. 

And  contrariwise,  unhappy  and  accursed,  and  that  with 
the  first  and  deepest  of  all  curses,  are  the  rich  in  spirit, 
that  is  to  say,  the  covetous,  who  being  rich,  trust  in  their 
riches,  or  being  poor,  long  for  the  consolation  of  riches; 
and  comfort  not  their  souls  with  the  promises  of  their 
heavenly  Father,  confirmed  with  the  blood  of  their  Lord 
Christ.  For  unto  them  it  is  harder  to  enter  into  the  king- 
dom of  heaven,  than  for  a  camel  to  enter  through  the  eye 
of  a  needle.  (Mark  x.)  No,  they  have  no  part  in  the 
kingdom  of  Christ  and  God.  (Eph.  v.)  Therefore  is  it 
evident  why  Christ  so  diligently  warns  all  his  to  beware  of 
covetousness,  and  why  he  admits  none  to  be  his  disciples 
except  he  first  forsake  altogether.  For  there  never  was  a 
covetous  person  true  yet,  either  to  God  or  man. 

If  a  covetous  man  be  chosen  to  preach  God's  word,  he 
is  a  false  prophet  immediately.  If  he  be  of  the  lay  sort, 
he  joins  himself  unto  the  false  prophets  to  persecute  the 
truth.  Covetousness  is  not  only  above  all  other  lusts, 
those  thorns  that  choke  the  word  of  God  in  them  that  pos- 
sess it,  but  it  is  also  a  deadly  enemy  to  all  that  interpret 
God's  word  truly.  All  other  vices,  though  they  laugh 
them  to  scorn  that  talk  godly,  yet  they  can  suffer  them  to 
live  and  to  dwell  in  the  country ;  but  covetousness  cannot 
rest  as  long  as  there  is  one  that  cleaves  to  God's  word  in 
all  the  land. 

Take  heed  to  thy  preacher  therefore,  and  be  sure,  if  ho 


142  Tindal 

be  covetous  and  gape  for  promotion,  that  he  is  a  false 
prophet,  and  leavens  the  Scripture,  notwithstanding  all  his 
crying,  "  Fathers,  fathers,"  "  holy  church,"  and  "  fifteen 
hundred  years,"  and  for  all  his  other  holy  pretences. 

2.  Blessed  are  they  that  mourn,  for  they  shall  he  comforted. 

This  mourning  is  also  in  the  spirit,  and  no  kin  to  the 
sour  looking  of  hypocrites,  nor  to  the  impatient  wayward- 
ness of  those  fleshly  men  who  ever  whine  and  complain  that 
the  world  is  nought,  because  they  cannot  obtain  and  enjoy 
their  lusts  therein.  Neither  forbids  it  always  to  be  merry, 
and  to  laugh,  and  make  good  cheer  now  and  then,  to 
forget  sorrow,  that  overmuch  heaviness  swallow  not  a  man 
clean  up.  For  the  wise  man  saith,  Sorrow  hath  cost  many 
their  lives. 

And  (Prov.  xvii.)  A  heavy  spirit  drieth  up  the  bones. 
And  Paul  commands  (Phil,  iv.)  to  rejoice  ever.  And 
(Rom.  xii.)  he  saith.  Rejoice  with  them  that  rejoice,  and 
sorrow  with  them  that  sorrow,  and  weep  with  them  that 
weep,  which  seem  two  contraries. 

This  mourning  is  that  cross  without  which  was  never 
any  disciple  of  Christ,  nor  ever  shall  be.  For  of  whatsoever 
state  or  degree  thou  be  in  this  world,  if  thou  profess  the 
gospel,  there  follows  thee  a  cross,  (as  warmness  accompa- 
nieth  the  sun  shining,)  under  which  thy  spirit  shall  groan 
and  mourn  secretly,  not  only  because  the  world  and  thine 
own  flesh  carry  thee  away  direct  contrary  to  the  purpose 
of  thine  heart;  but  also  to  see  and  behold  the  wretched- 
ness and  misfortunes  of  thy  brethren;  for  whom,  because 
thou  lovest  them  as  well  as  thyself,  thou  shalt  mourn  and 
sorrow  no  less  than  for  thyself.  Though  thou  be  king  or 
emperor,  yet  if  thou  knowest  Christ,  and  God  through 
Christ,  and  inlendest  to  walk  in  the  sight  of  God,  and  to 
minister  thine  office  truly,  thou  shalt,  to  keep  justice  with 
all,  be  compelled  daily  to  do  that  which  thou  art  no  less 
loth  to  do,  than  if  thou  shouldest  cut  off*  arm,  hand,  or  any 
other  member  of  thine  own  body;  yea,  and  if  thou  wilt 
follow  the  right  way,  and  neither  turn  on  the  right  hand 
nor  OA  the  left,  thou  shalt  have  immediately  thine  own 
subjects,  thine  own  servants,  thine  own  lords,  thine  own 
counsellors,  and  thine  own  prophets  against  thee.  Unto 
whose  froward  malice  and  stubbornness,  thou  shalt  be 
compelled  to  permit  a  thousand  things  against  thy  con- 
science, not  being  able  to  resist  them,  at  which  thine  heart 


Exposition  upon  the  Sermon  on  the  Mount.       143 

shall  bleed  inwardly,  and  shalt  sauce  thy  sweet  sops, 
which  the  world  supposes  thou  hast,  with  sorrows  enough ; 
and  thou  shalt  still  be  mourning;  studying  either  alone,  or 
else  with  a  few  friends  secretly  night  and  day,  and  sighing 
to  God  for  help  to  mitigate  the  furious  frowardness  of  those 
whom  thou  art  not  able  to  withstand,  that  all  go  not  after 
the  will  of  the  ungodly.  What  was  David  compelled  to 
suffer  all  the  days  of  his  life,  of  his  own  servants  the  sons 
of  Zeruiah,  besides  the  mischances  of  his  own  children? 
And  how  was  our  king  John  forsaken  of  his  own  lords, 
when  he  would  have  put  a  good  and  godly  reformation  in 
his  own  land?*  How  was  Henry  the  second  compassed 
in  like  manner  of  his  own  prelatesf  whom  he  had  promoted 
of  nought,  with  the  secret  conspiracy  of  some  of  his  own 
temporal  lords  with  them?  I  spare  to  speak  of  the  mourn- 
ing of  the  true  preachers,  and  the  poor  common  people, 
who  have  none  other  help  but  the  secret  hand  of  God,  and 
the  word  of  his  promise. 

But  they  shall  be  comforted  of  all  their  tribulation,  and 
their  sorrow  shall  be  turned  into  joy,  and  that  infinite  and 
everlasting  in  the  life  to  come.  Neither  are  they  without 
comfort  here  in  this  world,  for  Christ  hath  promised  to  send 
them  a  Comforter  to  be  with  them  for  ever,  the  Spirit  of 
truth,  which  the  world  knoweth  not.  (John  xiv.)  And  they 
rejoice  in  hope  of  the  comfort  to  come.  Rom.  xii. 

And  they  overcome  through  faith,  as  it  is  written.  Heb. 
xi.  The  saints  through  faith  overcame  kingdoms  and  ob- 
tained the  promises.  And  1  John  v.  This  is  the  victory 
that  overcometh  the  world,  even  our  faith.  But  the  blind 
world  neither  sees  our  comfort  nor  our  trust  in  God,  nor 
how  God,  through  faith  in  his  word,  helps  us  and  makes 
us  overcome. 

How  overcome  they,  wilt  thou  say,  that  are  always  per- 
secuted and  ever  slain?  Verily,  in  every  battle  some  of 
them  that  win  the  field  be  slain,  yet  they  leave  the  victory 
unto  their  dear  friends,  for  whose  sakes  they  took  the  fight 
upon  them,  and  therefore  are  conquerors,  seeing  they 
obtain  their  purpose,  and  maintain  what  they  fought  for. 
The  accursed  rich  of  this  world  who  have  their  joy  and 
comfort  in  their  riches,  have  since  the  beginning  fought 
against  them,  to  weed  them  out  of  the  world.  But  yet  in 
vain.     For  though  they  have  always  slain  some,  yet  those 

*  By  lessening  the  tyranny  of  the  popish  ecclesiastics. 
+  Thomas  a  Becket  and  his  supporters. 


144  TindaL 

that  were  slain,  won  the  victory  for  their  brethren  with 
death,  and  ever  increased  the  number  of  them.  And  though 
they  seemed  to  die  in  the  sight  of  the  foolish,  yet  they  are 
in  peace  and  have  obtained  that  everlasting  kingdom  for 
which  they  fought.  And  besides  all  this,  when  God  plagues 
the  world  for  their  sin,  these  that  mourn  and  sorrow  are 
marked  with  the  sign  of  Thau  in  their  foreheads,  and  saved 
from  the  plague,  that  they  perish  not  with  the  wicked,  as 
thou  seest  Ezekiel  ix.,  and  as  Lot  was  delivered  from  among 
the  people  of  Sodom. 

And  contrariwise,  cursed  are  they  that  laugh  now,  that 
is  to  say,  which  have  their  joy,  solace,  and  comfort  in  their 
riches,  for  they  shall  sorrow  and  weep.  (Luke  vi.)  As  it 
was  answered  the  rich  man,  (Luke  xvi.)  Son,  remember 
how  that  thou  receivedst  thy  good  days  in  thy  lifetime,  and 
Lazarus  likewise  evil ;  and  now  is  he  comforted  and  thou 
tormented. 

3.  Blessed  are  the  meek,  for  they  shall  inherit  the  earth. 

By  the  earth,  understand  all  that  we  possess  in  this 
world,  all  which  God  will  keep  for  us,  if  we  be  soft  and 
meek.  And  whatsoever  trouble  arise,  yet,  if  we  will  be  pa- 
tient and  abide,  the  end  will  go  on  our  side;  as  it  is  writ- 
ten in  the  thirty-sixth  psalm.  The  wicked  shall  be  weeded 
out,  but  they  that  abide  the  Lord's  leisure,  shall  inherit  the 
earth.  And  again;  Within  a  while  the  wicked  shall  be 
gone,  thou  shalt  behold  the  place  where  he  was,  and  he 
shall  be  away,  but  the  meek  shall  inherit  the  earth.  Even 
as  we  say,  Be  still  and  have  thy  will,  and  Of  little  meddling 
Cometh  much  rest :  for  a  patient  man  shall  wear  out  all  his 
enemies. 

It  is  impossible  to  dwell  in  any  place  where  no  displea- 
sure should  be  done  thee.  If  it  be  done  unwillingly,  as 
when  thy  neighbour's  beasts  break  into  thy  corn  by  some 
chance  against  his  will,  then  it  is  reason  that  thou  be  soft 
and  forgive.  If  it  be  done  of  malice  and  self-will,  then  with 
revenging  thou  dost  but  with  pottering  in  the  fire  make 
the  flame  greater,  and  givest  an  occasion  of  more  evil  to  be 
done  thee.  If  any  man  rail  on  thee  and  rebuke  thee,  answer 
not  again,  and  the  heat  of  his  malice  shall  die  in  itself, 
and  go  out  immediately,  as  fire  does  when  no  more  wood 
is  laid  thereon.  If  the  wrong  that  is  done  be  greater 
than  thou  art  able  to  bear,  trust  in  God  and  complain 
with  all  meekness  unto  the  officer  that  is  set  of  God  to 


Exposition  vpon  the  Sermon  on  the  Mount.       145 

forbid  such  violence.  And  if  the  gentlemen  that  dwell 
about  thee  be  tyrants,  be  ready  to  help  to  fetch  home  their 
wood,  to  plough  their  land,  to  bring  in  their  harvest,  and  so 
forth ;  and  let  thy  wife  visit  my  lady  now  and  then  with  a 
couple  of  fat  hens  or  a  fat  capon,  and  such  like,  and  then 
thou  shalt  possess  all  the  remnant  in  rest,  or  else  one  quar- 
rel or  other  may  be  picked  with  thee,  to  make  thee  quit  of 
all  together. 

Choose  whether  thou  wilt  with  softness  and  suffering 
have  God  on  thy  side,  ever  to  save  thee,  and  to  give  thee 
ever  enough,  and  to  have  a  good  conscience  and  peace  on 
the  earth ;  or  with  furiousness  and  impatience  have  God 
against  thee,  and  be  polled  a  little  and  a  little  of  all  toge- 
ther, and  to  have  an  evil  conscience  and  never  rest  on 
earth,  and  to  have  thy  days  shortened  thereto.  God  hath 
promised,  if  thou  be  meek  and  soft  and  suffer  a  little  perse- 
cution, to  give  thee  not  only  the  life  to  come,  but  also  an 
hundred  fold  here  in  this  life;  that  is  to  say,  to  give  thee 
his  ownself,  and  to  be  thy  protector,  and  minister  to  thee 
ever  enough,  which  may  of  right  be  called  an  hundred  fold, 
and  is  a  treasure  passing  the  treasure  of  all  princes. 

Finally,  Christ  teaches  here  how  every  man  must  live 
for  himself  among  them  to  whom  he  is  a  neighbour,  and  in 
private  matters  in  which  he  is  but  as  a  neighbour,  though 
he  be  a  king,  and  in  which  thou  canst  not  be  too  soft.  But, 
and  if  thou  be  an  officer,  then  thou  must  be  good,  kind,  and 
merciful,  but  not  a  milksop  and  negligent.  And  to  whom 
thou  art  a  father,  them  must  thou  rule,  and  make  obedient, 
and  that  with  sharpness,  if  softness  will  not  be  heard,  and 
so  in  all  other  offices. 

4.  Blessed  are  they  that  hunger  and  thirst  for  righteous- 
ness, for  they  shall  he  full  filled. 

Righteousness  in  this  place  is  not  taken  for  the  principal 
righteousness  of  a  Christian  man,  through  which  the  person 
is  good  and  accepted  before  God.  For  these  eight  points 
are  but  doctrines  of  the  fruits  and  works  of  a  Christian 
man,  before  which  the  faith  must  be  there,  to  make  righ- 
teous without  all  deserving  of  works,  and  as  a  tree  out  of 
which  all  such  fruits  and  works  must  spring.  Wherefore 
understand  here  the  outward  righteousness  before  the 
world,  and  true  and  faithful  dealing  each  with  other,  and 

TINDAL.  13 


146  Tindal 

just  executing  of  the  offices  of  all  manner  of  degrees,  and 
meek  obedience  of  all  that  are  under  power.  So  that  the 
meaning  is ;  happy  are  they  which  not  only  do  their  duties 
to  all  men,  but  also  study  and  help  to  the  uttermost  of  their 
power  with  word,  deed,  counsel,  and  exhorting,  that  all 
others  deal  truly  also,  according  to  the  degree  that  every 
man  bears  in  the  world,  and  be  as  desirous  to  further  good 
order  and  righteous  dealing,  as  the  hungry  and  thirsty  be 
desirous  to  eat  and  drink. 

And  note,  that  it  is  not  for  nothing  that  he  saith.  Hunger 
and  thirst.  For  except  thy  soul  hunger  and  thirst  for  this 
righteousness  of  her  new  nature,  as  the  body  doth  for 
meat  and  drink  of  his  old  nature,  the  devil  and  the  chil- 
dren of  this  world,  who  cannot  suffer  that  a  man  either 
deal  truly  himself,  or  help  others,  will  so  resist  thee,  plague 
thee,  and  so  weary  thee,  that  thou  hadst  rather,  of  very 
mistrust  and  desperation  that  thy  state  should  be  better,  to 
forsake  all,  and  make  thyself  a  monk  or  a  friar;  yea,  and 
to  run  into  a  strange  country,  and  leave  all  thy  friends, 
than  abide  in  the  world,  and  let  it  choose  whether  it  will 
sink  or  swim. 

But  to  comfort  us,  that  we  faint  not,  or  be  weary  of  well 
doing,  Christ  promises  that  all  who  have  this  thirst  and 
hunger,  shall  have  their  desire  satisfied,  and  be  translated 
into  a  kingdom,  where  is  no  unrighteousness;  besides  that 
thou  shalt  here  at  length  see  many  come  to  the  right  way 
and  help  with  thee,  and  many  things  that  cannot  be  alto- 
gether mended,  yet  somewhat  bettered  and  more  tolerable ; 
so  that  all  righteousness  shall  not  be  quenched. 

And  contrariwise.  Cursed  be  all  they  that  are  full,  as 
Luke  saith ;  that  is  to  say,  the  hypocrites  who,  to  avoid  all 
labour,  sorrow,  care,  cumbrance,  and  suffering  with  their 
brethren,  get  them  to  dens,  to  live  at  rest,  and  to  fill  their 
bellies,  the  welfare  of  other  men  not  being  regarded.  No, 
it  were  a  grief  to  them  that  others  were  better,  that  they 
alone  may  be  taken  for  holy ;  and  that  whosoever  will  go 
to  heaven,  must  buy  it  of  them ;  yea,  they  are  so  full  that 
they  prefer  themselves  before  poor  sinners,  and  look  as 
narrowly  on  them  as  the  pharisee  did  on  the  publican, 
thanking  God  that  he  alone  was  good,  and  the  other  evil. 
Cursed  are  they  yet  for  all  their  fulness,  for  they  shall  hun- 
ger with  everlasting  hunger,  where  none  shall  give  them  to 
eat,  nor  they  have  any  refreshing  of  their  pains. 


Exposition  upon  the  Sermon  on  the  Mount.       147 


5.  Blessed  be  the  merciful,  for  they  shall  obtain  mercy. 

To  be  merciful,  is  to  have  compassion  and  to  feel  an- 
other man's  disease;  and  to  mourn  with  them  that  mourn, 
and  suffer  with  them  that  suffer;  and  to  help  and  succour 
them  that  are  in  tribulation  and  adversity ;  and  to  comfort 
them  with  good  counsel,  and  wholesome  instruction,  and 
loving  words.  And  to  be  merciful,  is  lovingly  to  forgive 
them  that  offended  thee,  as  soon  as  they  acknowledge  their 
misdoing  and  ask  thee  for  mercy.  To  be  merciful,  is  pa- 
tiently long  to  abide  the  conversion  of  sinners,  with  a  good 
courage,  and  hope  that  God  will  at  the  last  convert  them, 
and  in  the  mean  time  to  pray  earnestly  for  them,  and  ever 
when  he  sees  an  occasion,  to  exhort  them,  warn  them, 
admonish  them,  and  rebuke  them.  And  to  be  merciful,  is 
to  interpret  all  to  the  best,  and  to  look  through  the  fingers 
at  many  things,  and  not  to  make  a  grievous  sin  of  every 
small  trifle,  and  to  suffer  and  forbear  in  his  own  cause  the 
malice  of  them  that  will  not  repent  nor  acknowledge  their 
wickedness,  as  long  as  he  can  suffer  it,  and  as  long  as  it 
ought  to  be  suffered,  and  when  he  can  no  longer,  then  to 
complain  to  them  that  have  authority  to  forbid  wrong,  and 
to  punish  such  evil  doers. 

I3ut  the  hypocrites,  on  the  contrary,  condemn  all  men  for 
grievous  sinners,  save  those  only  that  buy  their  holiness  of 
them.  And  because  they  will  suffer  with  no  man,  they 
get  them  to  silence.  And  because  they  will  help  no  man, 
all  that  they  have,  say  they,  pertains  unto  the  convent,  and 
is  none  of  theirs.  And  if  they  be  offended,  they  will  be 
avenged  immediately.  And  to  cloke,  that  they  should  not 
seem  to  avenge  themselves,  the  matter,  say  they,  pertains 
to  God  and  holy  church,  or  to  some  saint,  or  to  one  or 
other  holy  thing :  as  if  thou  should  smite  one  of  them  on 
the  one  cheek,  he  would  have  turned  to  thee  the  other  ere 
he  would  avenge  himself;  but  the  injury  of  the  holy  oil 
wherewith  he  was  anointed,  that  must  he  avenge,  and  that 
with  a  spiritual  punishment,  that  thou  must  be  accursed  as 
black  as  a  collier,  and  delivered  to  Satan!  And  if  thou 
come  not  in  and  ask  absolution,  and  offer  thyself  to  penance 
and  to  paying  thereto,  they  will  not  suffer  till  the  devil  fetch 
thee,  but  will  deliver  thee  to  the  fire  in  the  mean  time.  And 
all  for  zeal  of  righteousness,  say  they. 

Oh  hypocrites!  the  zeal  of  righteousness  is  to  hunger 


148  Tindal. 

and  thirst  for  righteousness,  as  it  is  above  described ;  that 
is,  to  care,  and  study,  and  to  do  the  uttermost  of  thy  power, 
that  all  things  go  in  the  right  course  and  due  order,  both 
through  all  degrees  of  the  temporalty  and  also  of  the  spi- 
ritualty, and  to  jeopard  life  and  goods  thereon.  All  the 
world  can  bear  record  what  pains  ye  take,  and  how  ye  care 
for  the  temporal  commonwealth,  that  all  degrees  therein 
did,  and  had  their  duty;  and  how  ye  put  your  lives  in 
adventure  to  preach  the  truth;  and  to  inform  lords  and 
princes,  and  to  cry  upon  them  to  fear  God  and  to  be  learn- 
ed, and  to  minister  their  offices  truly  unto  their  subjects, 
and  to  be  merciful,  and  an  example  of  virtue  unto  them ! 
And  how  ye  helped  that  youth  were  brought  up  in  learning 
and  virtue,  and  that  the  poor  were  provided  for  of  food  and 
raiment,  &c. !  And  how  ye  provided  that  your  priests  be 
all  learned,  and  preach,  and  do  their  duties  truly,  every 
man  in  his  parish !  How  ye  provide  that  sects  arise  not 
to  poll  the  people  and  lead  them  out  of  the  way,  under  a 
colour  of  long  praying  and  hypocritish  holiness,  themselves 
living  idle  and  being  utterly  unprofitable  unto  the  common- 
wealth !  Who  smelleth  not  the  sweet  odour  of  chastity 
that  is  among  you !  What  righteousness  is  in  your  sanc- 
tuaries, and  what  indifferent  equity  is  in  all  your  exemp- 
tions, privileges,  and  liberties !  By  your  works  we  judge 
you  and  your  zeal  to  righteousness,  and  not  by  your  so- 
phistical subtle  reasons  with  which  ye  would  claw  our  ears, 
blear  our  eyes,  and  beguile  our  wits,  to  take  your  tyran- 
nous, covetous  cruelty  for  the  zeal  of  righteousness ! 

Finally,  he  that  will  not  be  merciful,  to  be  blessed  of 
God,  and  to  obtain  mercy  of  him  both  here,  and  in  the  life 
to  come,  let  him  be  accursed  with  the  unmerciful ;  and  to 
him  be  judgment  without  mercy,  according  to  the  words  of 
St.  James,  in  the  second  chapter  of  his  epistle. 

6.  Blessed  he  the  pure  in  heart,  for  they  shall  see  God. 

That  which  enters  into  a  man  defiles  not  a  man.  But 
the  things  that  defile  a  man,  proceed  first  out  of  his  heart, 
as  thou  mayest  see  Matthew  xv.  Thence  come  out  evil 
thoughts,  saith  Christ,  as  murder,  adultery,  fornication, 
theft,  false  witness,  and  blasphemies.  These  are  the  things 
that  make  a  man  foul.  A  man  then  is  not  foul  in  the  sight 
of  God,  till  his  heart  be  foul.  And  the  filthiness  of  the 
heart  is  thoughts  that  study  to  break  God's  command- 


Exposition  upon  the  Sermon  on  the  Mount.       149 

merits.  Wherefore  the  pureness  of  the  heart  is  the  con- 
senting and  studious  purpose  to  keep  tlie  law  of  God,  and 
to  mean  truly  in  all  thy  words  and  works,  and  to  do  them 
with  a  true  intent. 

It  follows  then  that  thou  mayest  be  pure  hearted,  and 
therewith  do  all  that  God  hath  commanded  or  not  forbid- 
den. Thou  mayest  be  pure  hearted  and  have  a  wife  and 
children;  be  a  judge  and  condemn  to  death  them  that  have 
deserved  it ;  hang  or  behead  evil  doers,  after  they  be  by  a 
just  process  condemned.  Thou  mayest  be  pure  hearted, 
and  do  all  the  drudge  in  the  world.  Lot  was  pure  hearted 
among  the  people  of  Sodom.  Nicodemus  being  in  the 
council  among  them  that  conspired  the  death  of  Christ, 
was  pure  hearted,  and  consented  not  with  them  to  the  death 
of  the  innocent. 

If  the  law  be  written  in  thine  heart  it  will  drive  thee  to 
Christ,  which  is  the  end  of  the  law  to  justify  all  that  believe. 
(Rom.  X.)  And  Christ  will  show  thee  his  Father.  For  no 
man  seeth  the  Father  but  the  Son,  and  he  to  whom  the  Son 
will  show  him.  (Luke  x.)  If  thou  believe  in  Christ  that 
he  is  thy  Saviour,  that  faith  will  lead  thee  in  immediately, 
and  show  thee  God  with  a  lovely  and  amiable  countenance, 
and  make  thee  feel  and  see  that  he  is  thy  Father,  alto- 
gether merciful  to  thee,  and  at  one  with  thee,  and  thou  his 
son  and  highly  in  his  favour  and  grace,  and  sure  that  thou 
pleasest  him,  when  thou  doest  a  hundred  things  which  some 
holy  people  would  suppose  themselves  defiled,  if  they  should 
but  think  on  them.  And  to  see  God  is  the  blessing  of  a 
pure  heart. 

Impure  and  unclean  hearted,  then,  are  all  they  that  study 
to  break  God's  commandments.  Impure  hearted  are  all  that 
believe  not  in  Christ  to  be  justified  by  him.  Impure  hearted 
are  all  hypocrites  that  do  their  work  for  a  false  purpose, 
either  for  praise,  profit,  or  to  be  justified  thereby ;  which 
painted  sepulchres,  as  Christ  calls  them,  can  never  see  God, 
or  be  sure  that  they  be  in  the  state  of  grace,  and  that  their 
works  be  accepted,  because  they  have  not  God's  word  with 
them,  but  wholly  against  them. 

7.  Blessed  are  the  peace-makers,  for  they  shall  be  called 
the  children  of  God. 

To  inherit  this  blessing,  it  is  not  only  required  that  thou 
have  peace  in  thyself,  and  that  thou  take  all  to  the  best,  and 
be  not  offended  lightly  and  for  every  small  trifle,  and  alway 
13* 


150  Tindal. 

ready  to  forgive,  nor  sow  any  discord,  nor  avenge  thine  own 
wrong ;  but  also  that  thou  be  fervent  and  dihgent  to  make 
peace,  and  to  go  between,  where  thou  knowest  or  hearest 
malice  and  envy  to  be,  or  seest  hate  or  strife  to  arise  be- 
tween person  and  person,  and  that  thou  leave  nothing  un- 
sought, to  set  them  at  one. 

And  though  Christ  here  speak  not  of  the  temporal  sword, 
but  teaches  how  every  man  shall  live  for  himself  toward 
his  neighbour ;  yet  a  prince,  if  he  will  be  God's  child,  must 
not  only  not  give  any  cause  of  war,  nor  begin  any  ;  but 
also,  though  he  have  a  just  cause,  suffer  himself  to  be  en- 
treated, if  he  that  gave  the  cause  repent,  and  must  also  seek 
all  ways  of  peace  before  he  fight.  Howbeit  when  all  is 
sought,  and  nothing  will  help,  then  he  ought,  and  is  bound, 
to  defend  his  land  and  subjects,  and  in  so  doing  he  is  a 
peace-maker,  as  well  as  when  he  causes  thieves  and  mur- 
derers to  be  punished  for  their  evil-doing,  and  breaking  of 
the  common  peace  of  his  land  and  subjects. 

If  thou  have  peace  in  thyself,  and  lovest  the  peace  of  thy 
brethren  after  this  manner,  so  is  God  through  Christ  at 
peace  with  thee,  and  thou  his  beloved  son  and  heir  also. 

Moreover,  if  the  wrong  done  thee  be  greater  than  thou 
mayest  bear :  as  when  thou  art  a  person  not  for  thyself 
only ;  but  in  respect  of  others,  in  whatsoever  worldly  de- 
gree it  be,  and  hast  an  office  committed  thee ;  then,  when 
thou  hast  warned  with  all  good  manner  him  that  did  it,  and 
none  amendment  will  be  had,  keep  peace  in  thine  heart  and 
love  him  still,  and  complain  to  them  that  are  set  to  reform 
such  things,  and  so  art  thou  yet  a  peace-maker,  and  still 
the  son  of  God.  But  if  thou  avenge  thyself,  or  desirest 
more  than  that  such  wrongs  be  forbidden,  thou  sinnest 
against  God,  in  taking  the  authority  of  God  upon  thee 
without  his  commandment.  God  is  Father  over  all,  and  is, 
of  right,  judge  over  all  his  children,  and  to  him  only  per- 
tains all  avenging.  Whoso  therefore  without  his  com- 
mandment, avenges  either  with  heart  or  hand,  the  same 
casts  himself  into  the  hands  of  the  sword,  and  loses  the 
right  of  his  cause. 

And  on  the  other  side,  cursed  be  the  peace-breakers, 
pick-quarrels,  whisperers,  backbiters,  sowers  of  discord,  dis- 
praisers  of  them  that  be  good,  to  bring  them  out  of  favour, 
interpreters  to  evil  of  that  which  is  done  for  a  good  purpose, 
finders  of  faults  where  none  is,  stirrers  up  of  princes  to 
battle  and  war ;  and  above  all,  cursed  be  they  that  falsely 


Exposition  upon  the  Sermon  on  the  Mount,       151 

belie  the  true  preachers  of  God's  word,  to  bring  them  into 
hate,  and  to  shed  their  blood  wrongfully  for  hate  of  the 
truth;  for  all  such  are  children  of  the  devil. 

8.  Blessed  are  they  that  suffer  persecution  for  righteous- 
ness^ sake,  for  theirs  is  the  kingdom  of  heaven. 

If  the  faith  of  Christ  and  the  law  of  God,  in  which  two 
all  righteousness  is  contained,  be  written  in  thine  heart; 
that  is,  if  thou  believe  in  Christ  to  be  justified  from  sin,  or 
for  remission  of  sin,  and  consentest  in  thine  heart  to  the 
law,  that  it  is  good,  holy,  and  just,  and  thy  duty  to  do  it, 
and  submittest  thyself  so  to  do;  and  thereupon  goest  forth, 
and  testifiest  that  faith  and  law  of  righteousness  openly 
unto  the  world,  in  word  and  deed;  then  will  Satan  stir  up 
his  members  against  thee,  and  thou  shalt  be  persecuted  on 
every  side.  But  be  of  good  comfort  and  faint  not.  Call 
to  mind  the  saying  of  Paul  (2  Tim.  iii.)  How  all  that  will 
live  godly  in  Christ  Jesus,  shall  suffer  persecution.  Re- 
member how  all  the  prophets  that  went  before  thee,  were 
so  dealt  with.  (Luke  vi.)  Remember  the  examples  of  the 
apostles,  and  of  Christ  himself,  and  that  the  disciple  is  no 
better  than  his  master,  and  that  Christ  admits  no  disciple 
who  not  only  leaves  not  all,  but  also  takes  his  cross.  We 
are  not  called  to  a  soft  living,  and  to  peace  in  this  world; 
but  unto  peace  of  conscience  in  God  our  Father,  through 
Jesus  Christ,  and  to  war  in  this  world. 

Moreover,  comfort  thyself  with  the  hope  of  the  blessing 
of  the  inheritance  of  heaven,  there  to  be  glorified  with 
Christ,  if  thou  here  suffer  with  him.  For  if  we  be  like 
Christ  here  in  his  passion,  and  bear  his  image  in  soul  and 
body,  and  fight  manfully,  that  Satan  blot  it  not  out,  and 
suffer  with  Christ  for  bearing  record  to  righteousness;  then 
shall  we  be  like  him  in  glory.  St.  John  saith,  Yet  appear- 
eth  not  what  we  shall  be,  but  we  know  that  when  he  ap- 
peareth,  we  shall  be  like  him.  And  Paul,  (Phil,  iii.)  Our 
conversation  is  in  heaven,  whence  we  look  for  a  Saviour, 
the  Lord  Jesus  Christ,  who  shall  change  our  vile  bodies, 
and  make  them  like  his  glorious  body. 

It  is  a  happy  thing  to  suffer  for  righteousness'  sake,  but 
not  for  unrighteousness.  For  what  praise  is  it,  saith  Peter, 
in  the  second  of  his  first  epistle,  though  ye  suffer,  when  ye 
be  buffetted  for  your  oflfences?  Wherefore  in  the  fourth  of 
the  same  he  saith.  See  that  none  of  you  suffer  as  a  mur- 
derer, or  a  thief,  or  an  evil  doer,  or  a  busy  body  in  other 


152  Tindal, 

men's  matters.  Such  suffering  glorifies  not  God,  nor  art 
thou  thereby  heir  of  heaven.  Beware  therefore  that  thou 
deserve  not  that  thou  sufferest.  But  if  thou  do,  then  be- 
ware much  more  of  them  that  would  bear  thee  in  hand, 
how  that  such  suffering  should  be  satisfaction  of  thy  sins, 
and  a  deserving  of  heaven.  No  suffering  for  righteousness, 
though  heaven  be  promised  thereto,  yet  doth  it  not  deserve 
heaven,  nor  yet  make  satisfaction  for  the  sins  before. 
Christ  does  both.  But  and  if  thou  repent  and  believe  in 
Christ  for  the  remission  of  sin,  and  then  confess,  not  only 
before  God,  but  also  openly  before  all  that  see  thee  suffer, 
how  that  thou  hast  deserved  what  thou  sufferest,  for  break- 
ing the  good  and  righteous  law  of  thy  Father,  and  then 
takest  thy  punishment  patiently,  as  a  wholesome  medicine 
to  heal  thy  flesh  that  it  sin  no  more,  and  to  warn  thy 
brethren  that  they  fall  not  into  hke  offence,  as  Moses 
teaches  every  where;  then,  as  thy  patience  in  suffering  is 
pleasing  in  the  sight  of  thy  brethren  which  behold  thee, 
pity  thee,  and  suffer  with  thee  in  their  hearts,  even  so  is  it 
in  the  sight  of  God,  and  it  is  to  thee  a  sure  token  that  thou 
hast  true  faith,  and  true  repentance. 

And  as  they  are  blessed  who  suffer  for  righteousness, 
even  so  are  they  accursed  who  run  away,  and  let  it  be 
trodden  under  the  feet,  and  will  not  suffer  for  the  faith  of 
their  Lord,  and  the  law  of  their  fathers,  nor  stand  by  their 
neighbours  in  their  just  causes. 

9.  Blessed  are  ye,  when  they  revile  you,  and  persecute  you, 
and  say  all  manner  of  evil  sayings  against  you  for  my 
sake,  and  yet  lie.  Rejoice  and  he  glad,  for  your  re- 
ward is  great  in  heaven.  Even  so  verily  they  perse- 
cuted the  prophets  that  were  before  you. 

Here  seest  thou  the  uttermost  which  a  Christian  man 
must  look  for.  It  is  not  enough  to  suffer  for  righteousness ; 
but  that  no  bitterness  or  poison  be  left  out  of  thy  cup,  thou 
shalt  be  reviled  and  railed  upon;  and  even  when  thou  art 
condemned  to  death,  then  shalt  thou  be  excommunicated 
and  delivered  to  Satan,  deprived  of  the  fellowship  of  holy 
church,  the  company  of  the  angels,  and  of  thy  part  in 
Christ's  blood ;  and  shalt  be  cursed  down  to  hell,  defied, 
detested,  and  execrated  with  all  the  blasphemous  railings 
that  the  poisonful  heart  of  hypocrites  can  think  or  imagine; 
and  shalt  see  before  thy  face  when  thou  goest  to  thy  death, 
that  all  the  world  is  persuaded  and  brought  in  belief,  that 


Exposition  upon  the  Sermon  on  the  Mount.       153 

thou  hast  said  and  done  what  thou  never  thoughtest,  and 
that  thou  diest  for  that  which  thou  art  as  guiltless  of  as  the 
child  that  is  unborn.* 

Well,  though  iniquity  so  highly  prevail,  and  the  truth, 
for  which  thou  diest,  be  so  low  kept  under,  and  be  not 
once  known  before  the  world,  insomuch  that  it  seemeth  ra- 
ther to  be  hindered  by  thy  death  than  furthered,  which  is 
of  all  griefs  the  greatest,  yet  let  not  thine  heart  fail  thee, 
neither  despair,  as  though  God  had  forsaken  thee,  or  loved 
thee  not.  But  comfort  thyself  with  old  examples,  how  God 
hath  suffered  all  his  old  friends  to  be  so  entreated,  and  also 
his  only  and  dear  Son  Jesus.  Whose  example,  above  all 
others,  set  before  thine  eyes  because  thou  art  sure  he  was 
beloved  above  all  others,  that  thou  doubt  not  but  thou  art 
beloved  also,  and  so  much  the  more  beloved,  the  more  thou 
art  like  to  the  image  of  his  example  in  suffering. 

Did  not  the  hypocrites  watch  him  in  all  his  sermons,  to 
trap  him  in  his  own  words?  Was  he  not  subtilely  asked 
whether  it  were  lawful  to  pay  tribute  to  Caesar?  Were  not 
all  his  words  wrongly  reported?  Were  not  his  miracles 
ascribed  to  Beelzebub?  Said  they  not  he  was  a  Samaritan, 
and  had  a  devil  in  him?  Was  he  not  called  a  breaker  of 
the  sabbath,  a  wine  drinker,  a  friend  of  publicans  and  sin- 
ners? Did  he  aught  wherewith  no  fault  was  found,  and 
that  was  not  interpreted  to  be  done  for  an  evil  purpose? 
Was  not  the  pretence  of  his  death,  the  destroying  of  the 
temple,  alleged  to  bring  him  into  the  hate  of  all  men? 
Was  he  not  thereto  accused  of  treason,  that  he  forbad  to 
pay  tribute  to  Caesar,  and  that  he  moved  the  people  to  in- 
surrection? Railed  they  not  on  him  in  the  bitterest  of  all 
his  sufferings,  as  he  hanged  on  the  cross,  saying.  Save 
thyself,  thou  that  savest  others ;  come  down  from  the  cross, 
and  we  will  believe  in  thee;  fie,  wretch,  that  destroyest  the 
temple  of  God. 

Yet  he  was  beloved  of  God,  and  so  art  thou.  His  cause 
came  to  light  also,  and  so  shall  thine  at  the  last;  yea, 
and  thy  reward  is  great  in  heaven  with  him,  for  thy  deep 
suffering. 

And  on  the  other  side,  as  they  be  cursed  which  leave 
righteousness  destitute,  and  will  not  suffer  therewith;  so 
are  they  most  accursed  which  know  the  truth,  and  yet  not 

*  This  picture  of  the  sufferings  of  the  martyrs  in  those  days  was 
drawn  from  what  really  took  place.  Tindal  himself  endured  these 
bitter  trials. 


154  Tindal, 

only  flee  therefrom  because  they  will  not  suffer,  but  also  for 
lucre  become  the  most  cruel  enemies  thereof,  and  most  sub- 
tle persecutors,  and  most  falsely  lie  thereon  also. 

Finally,  though  God  when  he  promises  to  bless  our 
works,  binds  us  to  work  if  we  will  obtain  the  blessing  or 
promise;  yet  must  we  beware  of  this  pharisaical  pestilence, 
to  think  that  our  works  deserve  the  promises.  For  what- 
soever God  commands  us  to  do,  that  it  is  our  duty  to  do, 
though  there  were  no  such  promise  made  to  us  at  all. 
The  promise  therefore  cometh  not  of  the  deserving  of  the 
worker,  as  though  God  had  need  of  aught  that  we  could 
do,  but  of  the  pure  mercy  of  God,  to  make  us  the  more 
willing  to  do  that  which  is  our  duty,  &c.  For  if  when  we 
had  done  all  that  God  commands  us  to  do,  he  then  gave 
us  up  into  the  hands  of  tyrants,  and  killed  us,  and  sent  us 
to  purgatory,  which  men  so  greatly  fear,  or  to  hell,  and  all 
the  angels  of  heaven  with  us,  he  did  us  no  wrong,  nor 
were  unrighteous,  for  aught  that  we  or  they  could  chal- 
lenge of  deserving;  howsoever  God  uses  his  creatures,  he 
ever  abideth  righteous,  till  thou  canst  prove  that  after  he 
hath  bound  himself  with  his  own  word  of  mercy,  he  then 
breaks  promise  with  them  that  keep  covenant  with  him. 
So  now,  if  nought  were  promised,  nought  could  we  chal- 
lenge, whatsoever  we  did.  And  therefore  the  promise  comes 
of  the  goodness  of  the  Promisor  only,  and  not  of  the  de- 
serving of  those  works,  of  which  God  hath  no  need,  and 
which  were  no  less  our  duty  to  do,  though  there  were  no 
such  promise. 

10.  Ye  he  the  salt  of  the  earth:  but  if  the  salt  be  waxen 
unsavoury,  ichat  can  he  salted  therewith  1  It  is  hence- 
forth nothing  worth  ;  but  to  be  cast  out,  and  to  be  trod- 
den under  foot  of  men. 

The  office  of  an  apostle  and  true  preacher  is  to  salt,  not 
only  the  corrupt  manners  and  conversation  of  earthly  peo- 
ple, but  also  the  rotten  heart  within,  and  all  that  springs  out 
thereof;  their  natural  reason,  their  will,  their  understanding 
and  wisdom ;  yea,  and  their  faith  and  belief,  and  all  that 
they  have  imagined  without  God's  word,  concerning  righ- 
teousness, justifying,  satisfaction,  and  serving  of  God.  And 
the  nature  of  salt  is  to  bite,  fret,  and  make  smart.  And 
the  sick  patients  of  the  world,  are  marvellously  impa- 
tient, so  that  though  with  great  pain  they  can  suffer  their 
gross  sins  to  be  rebuked  under  a  fashion,  as  in  a  parable 


Exposition  upon  the  Sermon  on  the  Mount.         155 

afar  off;  yet,  to  have  their  righteousness,  their  holiness, 
and  serving  of  God  and  his  saints,  disallowed,  impugned, 
and  condemned  for  damnable  and  devilish,  that  may  they 
not  abide.  Insomuch  that  thou  must  leave  thy  salting  or 
else  be  prepared  to  suffer  again ;  even  to  be  called  a  railer, 
seditious,  a  maker  of  discord,  and  a  troubler  of  the  com- 
mon peace;  yea,  a  schismatic,  and  a  heretic  also;  and  to 
be  lied  upon,  that  thou  hast  done  and  said  that  which  thou 
never  thoughtest,  and  then  to  be  called  into  judgment,  and 
forced  to  sing  a  new  song,  and  forswear  salting,  or  else  to 
be  sent  after  thy  fellows  that  are  gone  before,  and  the  way 
thy  Master  went. 

True  preaching  is  a  salting  that  stirs  up  persecution, 
and  an  office  that  no  man  is  meet  for,  save  he  that  is  sea- 
soned himself  before  with  poverty  in  spirit,  softness,  meek- 
ness, patience,  mercifulness,  pureness  of  heart,  and  hunger 
of  righteousness,  and  looking  for  persecution  also:  and  has 
all  his  hope,  comfort,  and  solace,  in  the  blessing  only,  and 
in  no  worldly  thing. 

Nay  will  some  say,  a  man  might  preach  long  enough 
without  persecution,  yea,  and  get  favour  too,  if  he  would 
not  meddle  with  the  pope,  bishops,  prelates,  and  holy 
ghostly  people  that  live  in  contemplation  and  solitariness, 
nor  with  great  men  of  the  world.  I  answer,  true  preaching 
is  salting,  and  all  that  is  corrupt  must  be  salted.  And 
those  persons  are  of  all  others  most  corrupt,  and  therefore 
may  not  be  left  untouched. 

The  pope's  pardons  must  be  rebuked,  the  abuse  of  the 
mass,  of  the  sacraments,  and  of  all  the  ceremonies  must 
be  rebuked  and  salted.  And  selling  of  merits  and  of 
prayers  must  be  salted.  The  abuse  of  fasting  and  of  pil- 
grimage must  be  salted.  All  idolatry  and  false  faith  must 
be  rebuked.  And  those  friars  that  teach  men  to  believe  in 
St.  Francis's  coat,  how  that  they  shall  never  come  in  hell 
or  purgatory,  if  they  be  buried  therein,  may  not  be  passed 
over  with  silence.* 

The  pain  and  grief  of  salting  made  monks  flee  to  their 
cloister.  Nay,  say  they,  we  went  thither  of  pure  devotion 
to  pray  for  the  people.  Yea,  but  for  all  that,  the  more  ye 
increase,  and  the  more  ye  multiply  your  prayers,  the  worse 

*  Many  papists  have  been  buried  in  the  cast-ofF  worn-out  gar- 
ments of  monks,  from  a  belief  that  they  should  thereby  be  preserved 
from  the  power  of  the  devil,  and  considerable  sums  were  often  paid 
for  this  privilege. 


156  Tindal 

the  world  is.  That  is  not  our  fault,  say  they,  but  theirs, 
that  they  dispose  not  themselves,  but  continue  in  sin,  and 
so  are  unapt  to  receive  the  influence  of  our  prayers.  Oh! 
hypocrites,  if  ye  were  true  salt,  and  had  good  hearts,  and 
loved  your  neighbours,  (if  dead  men  be  neighbours  to  them 
that  are  alive,)  and  would  come  out  of  your  dens  and 
take  pains  to  salt  and  season  them,  ye  should  make  a 
great  many  of  them  so  apt,  that  your  prayers  might  take 
efiect.  But  now,  seeing,  as  ye  say,  they  be  so  unsa- 
voury that  your  prayers  are  unprofitable  to  them,  though 
their  goods  are  profitable  to  you,  and  ye  have  no  com- 
passion to  come  out  and  salt  them,  it  is  manifest  that  ye 
love  not  them,  but  theirs;  and  that  ye  pray  not  for  them, 
but,  under  the  colour  of  praying,  mock  them  and  rob 
them. 

Finally,  salt,  which  is  the  true  understanding  of  the  law, 
of  faith,  and  of  the  intent  of  all  works,  has  in  you  lost  her 
virtue,  neither  be  there  any  so  unsavoury  in  the  world  as 
ye  are,  nor  any  that  so  sorely  kick  against  true  salting  as 
ye  do ;  and  therefore  are  ye  to  be  cast  out  and  trodden 
under  foot  and  despised  of  all  men,  by  the  righteous  judg- 
ment of  God. 

If  salt  have  lost  its  saltness,  it  is  good  for  nothing  but  to 
be  trodden  under  foot  of  men.  That  is,  if  the  preacher, 
who  for  his  doctrine  is  called  salt,  have  lost  the  nature  of 
salt,  that  is  to  say,  his  sharpness  in  rebuking  all  unright- 
eousness, all  natural  reason,  natural  wit,  and  understand- 
ing; and  all  trust  and  confidence  in  whatsoever  it  be,  save 
in  the  blood  of  Christ ;  he  is  condemned  of  God,  and  dis- 
allowed of  all  them  that  cleave  to  the  truth.  In  what  case 
stand  they  then  that  have  benefices  and  preach  not?  verily 
though  they  stand  at  the  altar,  yet  are  they  excommunicate 
and  cast  out  of  the  living  church  of  almighty  God. 

And  what  if  the  doctrine  be  not  true  salt?  verily  then  is 
it  to  be  trodden  under  foot.  As  must  all  unsavoury  cere- 
monies which  have  lost  their  significations,  and  not  only 
teach  not,  and  are  become  unprofitable  and  do  no  more 
service  to  man ;  but  also  have  obtained  authority  as  God 
in  the  heart  of  man,  so  that  man  serves  them,  and  puts  in 
them  the  trust  and  confidence  that  he  should  put  in  God 
his  Maker,  through  Jesus  Christ  his  Redeemer.  Are  the 
institutions  of  man  better  than  God's?  Yea,  are  God's  or- 
dinances better  now  than  in  the  old  time?  The  prophets 
trod  under  foot,  and  defiled  the  temple  of  God,  and  the 


Exposition  upon  the  Sermon  on  the  Mount.       157 

sacrifices  of  God,  and  all  ceremonies  that  God  had  or- 
dained, with  fastings  and  prayings,  and  all  that  the  people 
perverted  and  committed  idolatry  with.  We  have  as  strait 
a  commandment  to  salt  and  rebuke  all  ungodliness  as  had 
the  prophets.  Will  they  then  have  their  ceremonies  hon- 
ourably spoken  of?  then  let  them  restore  them  to  the  right 
use,  and  put  the  salt  of  the  true  meaning  and  significations 
of  them  to  them  again.  But  as  they  now  are  used,  none 
that  loveth  Christ  can  speak  honourably  of  them.  What 
true  Christian  man  can  give  honour  to  them  that  take  all 
honour  from  Christ?  Who  can  give  honour  to  that  which 
slays  the  soul  of  his  brother,  and  robs  his  heart  of  that 
trust  and  confidence  which  he  should  give  to  his  Lord  that 
hath  bought  him  with  his  blood? 

11.  Ye  are  the  light  of  the  world.  A  city  that  is  set  on  a 
hill  cannot  be  hid.  Neither  do  men  light  a  candle,  and 
put  it  under  a  bushel,  but  on  a  candlestick ;  and  so  giv- 
eth  it  light  to  all  that  are  in  the  house.  Let  your  light 
so  shine  before  men,  that  they  may  see  your  good  works, 
and  praise  your  Father  that  is  in  heaven* 

Christ  goes  on  and  describes  the  office  of  an  apostle 
and  true  preacher  by  another  likeness;  as  he  before  called 
them  the  salt  of  the  earth,  even  so  here  he  calls  them  the 
light  of  the  world ;  signifying  thereby  that  all  the  doctrine, 
all  the  wisdom,  and  high  knowledge  of  the  world ;  whether 
it  were  philosophy  of  natural  conclusions,  of  manners  and 
virtue,  or  of  laws  of  righteousness ;  whether  it  were  of  the 
Holy  Scripture  and  of  God  himself,  was  yet  but  darkness, 
until  the  doctrine  of  his  apostles  came.  That  is  to  say, 
until  the  knowledge  of  Christ  came,  how  that  he  is  the 
sacrifice  for  our  sins,  our  satisfaction,  our  peace,  atone- 
ment, and  redemption,  our  life  thereto  and  resurrection. 
Whatsoever  holiness,  wisdom,  virtue,  perfectness,  or  righ- 
teousness, is  in  the  world  among  men,  howsoever  perfect 
and  holy  they  appear,  yet  all  is  damnable  darkness,  except 
the  right  knowledge  of  Christ's  blood  be  there  first,  to  jus- 
tify the  heart  before  all  other  holiness. 

Another  conclusion:  As  a  city  built  on  a  hill  cannot  be 
hid,  no  more  can  the  light  of  Christ's  gospel.  Let  the 
world  rage  as  much  as  it  will,  yet  it  will  shine  on  their 
sore  eyes  whether  they  be  content  or  no. 

TINDAL.  14 


158  TindaL 

Another  conclusion:  As  men  light  not  a  candle  to 
whelm  it  under  a  bushel,  but  to  put  it  on  a  candlestick  to 
light  all  that  are  in  the  house,  even  so  the  light  of  Christ's 
gospel  may  not  be  hid  nor  made  a  separate  thing,  as  though 
it  pertained  to  some  certain  holy  persons  only.  Nay,  it  is 
the  light  of  the  whole  world,  and  pertains  to  all  men,  and 
therefore  may  not  be  made  separate.  It  is  a  madness  that 
divers  men  say,  the  lay  people  may  not  know  it,  except 
they  can  prove  that  the  lay  people  be  not  of  the  world. 
Moreover  it  will  not  be  hid,  but  as  the  lightning,  that 
breaks  out  of  the  clouds,  shines  over  all,  even  so  doth  the 
gospel  of  Christ.  For  where  it  is  truly  received,  there  it 
purifies  the  heart,  and  makes  the  person  to  consent  to 
the  laws  of  God,  and  to  begin  a  new  and  a  godly  living, 
fashioned  after  God's  laws,  and  without  all  dissimulation. 
And  then  it  will  kindle  so  great  love  in  him  toward  his 
neighbour,  that  he  shall  not  only  have  compassion  on  him 
in  his  bodily  adversity,  but  much  more  pity  him  as  to  the 
blindness  of  his  soul,  and  minister  to  him  Christ's  gospel. 
Wherefore  if  they  say,  It  is  here  or  there,  in  St.  Francis's 
coat,  or  Dominic's,  and  such  like,  and  if  thou  wilt  put  on 
that  coat  thou  shalt  find  it  there,  it  is  false.  For  if  it  were 
there,  thou  shouldest  see  it  shine  abroad,  though  thou 
creepest  not  into  a  cell  or  a  monk's  cowl,  as  thou  seest 
the  lightning  without  creeping  into  the  clouds ;  yea,  their 
light  would  so  shine  that  men  should  not  only  see  the  light 
of  the  gospel,  but  also  their  good  works,  which  would 
come  out  as  fast  as  they  now  run  in.  Insomuch  that  thou 
shouldest  see  them  make  themselves  poor  to  help  others, 
as  they  now  make  others  poor  to  make  themselves  rich. 

This  light  and  salt  pertained  not  then  to  the  apostles, 
and  now  to  our  bishops  and  spiritualty,  only.  No,  it 
pertains  to  the  temporal  men  also.  For  all  kings  and 
all  rulers  are  bound  to  be  salt  and  light,  not  only  in 
example  of  living,  but  also  in  teaching  of  doctrine  unto 
their  subjects,  as  well  as  they  are  bound  to  punish  evil 
doers.  Does  not  the  Scripture  testify  that  king  David 
was  chosen  to  be  a  shepherd,  and  to  feed  his  people  with 
God's  word?  It  is  an  evil  schoolmaster  that  can  only 
beat;  but  it  is  a  good  schoolmaster  who  so  teaches,  that 
few  need  to  be  beaten.  This  salt  and  light  therefore  per- 
tain to  the  temporalty  also,  and  that  to  every  member  of 
Christ's  church ;  so  that  every  man  ought  to  be  salt  and 
light  to  others. 


Exposition  upon  the  Sermon  on  the  Mount.       159 

Every  man  then  may  be  a  common  preacher,*  thou  wilt 
say,  and  preach  every  where  by  his  own  authority.  Nay, 
verily  :  no  man  may  yet  be  a  common  preacher  save  he 
that  is  called  and  chosen  thereto  by  the  common  ordinance 
of  the  congregation,  as  long  as  the  preacher  teaches  the 
true  word  of  God.  But  every  private  man  ought  to  be 
both  light  and  salt  to  his  neighbour,  in  virtuous  living;  in- 
somuch that  the  poorest  ought  to  strive  to  overrun  the 
bishop,  and  preach  to  him  an  example  of  living.  More- 
over, every  man  ought  to  preach  in  word  and  deed  unto 
his  househeld,  and  to  them  that  are  under  his  governance, 
&c.  And  though  no  man  may  preach  openly,  save  he  that 
has  the  oifhce  committed  unto  him,  yet  ought  every  man 
to  endeavour  himself  to  be  as  well  learned  as  the  preacher, 
as  nigh  as  it  is  possible.  And  every  man  may  privately 
inform  his  neighbour,  yea,  and  the  preacher  and  bishop 
too,  if  need  be.  For  if  the  preacher  preach  wrong,  then 
may  any  man,  whatsoever  he  be,  rebuke  him,  first  pri- 
vately, and  then,  if  that  help  not,  complain  further.  And 
when  all  is  proved,  according  to  the  order  of  charity,  and 
yet  no  amendment  had ;  then  every  man  that  can,  ought 
to  resist  him,  and  to  stand  by  Christ's  doctrine,  and  to 
jeopard  life,  and  all  for  it.  Look  on  the  old  examples, 
and  they  shall  teach  thee. 

The  gospel  hath  another  freedom  than  the  temporal  regi- 
ment. Though  every  man's  body  and  goods  be  under  the 
king,  do  he  right  or  wrong,  yet  the  authority  of  God's  word 
is  free  and  above  the  king ;  so  that  the  worst  in  the  realm 
may  tell  the  king,  if  he  do  him  wrong,  that  he  doth  naught, 
and  otherwise  than  God  hath  commanded  him,  and  so  warn 
him  to  avoid  the  wrath  of  God,  who  is  the  patient  avenger 
of  all  unrighteousness.  May  I  then,  and  ought  I  also,  to 
resist  father  and  mother  and  all  temporal  power,  with  God's 
word,  when  they  wrongfully  do  or  command  that  which 
hurts  or  kills  the  body ;  and  have  I  no  power  to  resist  the 
bishop  or  preacher,  who  with  false  doctrine  slays  the  souls, 
for  which  my  Master  and  Lord  Christ  hath  shed  his  blood? 
Are  we  otherwise  under  our  bishops  than  Christ  and  his 
apostles,  and  all  the  other  prophets  were  under  the  bishops 
of  the  old  law?  Nay,  verily:  and  therefore  may  we,  and 
also  ought  we  to  do  as  they  did,  and  to  answer  as  the  apos- 
tles did.  (Acts  v.)     We  must  rather  obey  God  than  men. 

*  Public  minister. 


160  Tindal. 

In  the  gospel,  every  man  is  Christ's  disciple,  and  a  person 
for  himself,  to  defend  Christ's  doctrine  in  his  own  person. 
The  faith  of  the  bishop  will  not  help  me,  nor  is  the  bishop's 
keeping  the  law  sufficient  for  me.  But  I  must  believe  in 
Christ  for  the  remission  of  all  sin,  for  mine  ownself,  and  in 
mine  own  person.  Nor  more  is  the  bishop's  or  the  preach- 
er's defending  God's  word  enough  for  me.  But  I  must  de- 
fend it  in  mine  own  person,  and  jeopard  life  and  all  there- 
on, when  I  see  need  and  occasion. 

I  am  bound  to  get  worldly  substance  for  myself  and  for 
mine  household  with  my  just  labour,  and  somewhat  more 
for  them  that  cannot,  to  save  my  neighbour's  body.  And 
am  I  not  more  bound  to  labour  for  God's  word,  to  have 
thereof  in  store,  to  save  my  neighbour's  soul?  And  when 
is  it  so  much  time  to  resist  with  God's  word  and  to  help,  as 
when  they  which  are  believed  to  minister  the  true  word,  do 
slay  the  soul  with  false  doctrine,  for  covetousness'  sake? 
He  that  is  not  ready  to  give  his  life  for  the  maintenance  of 
Christ's  doctrine  against  hypocrites,  with  whatsoever  name 
or  title  they  be  disguised,  the  same  is  not  worthy  of  Christ, 
nor  can  be  Christ's  disciple,  by  the  very  words  and  testi- 
mony of  Christ.  Nevertheless  we  must  use  wisdom,  pa- 
tience, meekness,  and  a  discreet  process,  after  the  due  order 
of  charity,  in  our  defending  the  word  of  God,  lest,  while  we 
go  about  to  amend  our  prelates,  we  make  them  worse.  But 
when  we  have  proved  all  that  charity  requires  of  us,  and 
yet  in  vain ;  then  we  must  come  forth  openly,  and  rebuke 
their  wickedness  in  the  face  of  the  world,  and  jeopard  life, 
and  all  thereon. 

12.  Ye  shall  not  think  that  I  am  come  to  destroy  the  law 
or  the  prophets:  no,  I  am  not  come  to  destroy  them,  hut 
to  fuljil  them.  For  truly  I  say  unto  you,  till  heaven 
and  earth  perish,  there  shall  not  one  jot  or  one  tittle  of 
the  law  escape  till  all  he  fulfilled. 

A  little  before,  Christ  calls  his  disciples  the  light  of  the 
world,  and  the  salt  of  the  earth,  and  that  because  of  their 
doctrine,  wherewith  they  should  lighten  the  blind  under- 
standing of  man,  and  with  true  knowledge  drive  out  the 
false  opinions  and  sophistical  persuasions  of  natural  rea- 
son, and  deliver  the  Scripture  out  of  the  captivity  of  false 
glosses  which  the  hypocritical  pharisees  had  patched  there- 
to, and  so  kept  it  out  of  the  light  of  true  knowledge; 


Exposition  upon  the  Sermon  on  the  Mount.       161 

to  stir  up  a  new  living,  and  to  salt  and  season  the  corrupt 
manners  of  the  old  blind  conversation.  For  where  false 
doctrine,  corrupt  opinions,  and  sophistical  glosses,  reign  in 
the  understanding,  there  is  the  living  devilish  in  the  sight 
of  God,  howsoever  it  appear  in  the  sight  of  the  blind 
world.  And  on  the  other  side,  where  the  doctrine  is  true 
and  perfect,  of  necessity  there  follows  godly  living.  For 
out  of  the  inward  belief  of  the  heart,  flows  the  outward 
conversation  of  the  members.  He  that  believes  that  he 
ought  to  love  his  enemy,  will  never  cease  fighting  against 
his  ownself,  till  he  have  weeded  all  rancour  and  malice  out 
of  his  heart.  But  he  that  believes  it  not,  will  put  a  visor 
of  hypocrisy  on  his  face,  till  he  get  opportunity  to  avenge 
himself. 

And  here  he  begins  to  teach  them  to  be  that  light, 
and  that  salt  of  which  he  spake,  and  saith:  Though  the 
scribes  and  pharisees  bear  the  people  in  hand,  that  all  I  do 
is  of  the  devil,  and  accuse  me  of  breaking  the  law  and  the 
prophets,  as  afterwards  they  railed  on  the  apostles,  that 
they  drave  the  people  from  good  works,  through  preaching 
the  justifying  and  righteousness  of  faith,  yet  see  that  ye, 
my  disciples,  be  not  of  that  belief.  For  heaven  and  earth 
shall  sooner  perish,  than  one  jot  or  tittle  of  the  law  should 
be  put  out.  I  come  not  to  destroy  the  law,  but  to  repair 
it  only,  and  to  make  it  go  upright  where  it  halteth :  and 
even  to  make  crooked  straight,  and  rough  smooth,  as  John 
the  Baptist  doth  in  the  wilderness,  and  to  teach  the  true 
understanding  of  the  law.  Without  me  the  law  cannot  be 
fulfilled,  nor  ever  could  be.  For  though  the  law  were 
given  by  Moses,  yet  grace  and  verity,  that  is  to  say,  the 
true  understanding  and  power  to  love  it,  and  of  love  to  fulfil 
it,  comes,  and  ever  came,  through  faith  in  me. 

I  do  but  wipe  away  the  filthy  and  rotten  glosses  where- 
with the  scribes  and  the  pharisees  have  smeared  the  law 
and  the  prophets,  and  rebuke  their  damnable  living;  which 
they  have  fashioned,  not  after  the  law  of  God,  but  after 
their  own  sophistical  glosses,  feigned  to  mock  out  the  law 
of  God,  and  to  beguile  the  whole  world,  and  to  lead  them 
in  blindness.  And  the  scribes  and  pharisees  falsely  belie 
me,  how  that  I  go  about  to  destroy  the  law,  and  to  set  the 
people  at  a  fleshly  liberty,  and  to  make  them  first  disobe- 
dient, and  to  despise  their  spiritual  prelates,  and  then  to 
rise  against  the  temporal  rulers,  and  to  make  all  common, 
and  to  give  license  to  sin  unpunished ;  but  this  comes  only 
14* 


162  Tindal 

of  pure  malice,  hate,  envy,  and  furious  impatience,  that 
their  visors  are  plucked  from  their  faces,  and  their  hypo- 
crisy discovered.  Howbeit  what  I  teach,  and  what  my 
learning  is,  concerning  the  law,  ye  shall  shortly  hear,  and 
that  in  few  words. 

13.  Whosoever  bj'eaketh  one  of  these  least  commandments 
and  teacheth  men  so,  shall  be  called  the  least  in  the 
kingdom  of  heaven.  But  he  that  doth  them  and  teacheth 
them,  the  same  shall  he  great  in  the  kingdom  of  heaven. 

Whosoever  studies  to  destroy  one  of  the  commandments 
following,  which  are  yet  the  least,  and  but  childish  things 
in  respect  of  the  perfect  doctrine  that  shall  hereafter  be 
showed,  and  of  the  mysteries  yet  hid  in  Christ;  and  shall 
teach  other  men  even  so,  in  word  or  example,  whether 
openly,  or  under  a  colour,  and  through  false  glosses  of 
hypocrisy;  that  same  teacher  shall  all  they  of  the  kingdom 
of  heaven  abhor  and  despise,  and  cast  him  out  of  their 
company,  as  a  seething  pot  casts  up  her  foam  and  scum 
and  purges  itself.  So  fast  shall  they  of  the  kingdom  of 
heaven  cleave  unto  the  pure  law  of  God,  without  all  men's 
glosses. 

But  whosoever  shall  first  fulfil  them  himself,  and  then 
teach  others,  and  set  all  his  study  to  the  furtherance  and 
maintaining  of  them,  that  teacher  shall  all  they  of  the  king- 
dom of  heaven  have  in  price,  and  follow  him  and  seek 
him  out,  as  an  eagle  her  prey,  and  cleave  to  him  as  burrs. 
For  when  the  draff  of  the  pharisees'  glosses  is  cleansed  out, 
these  commandments  are  but  the  very  law  of  Moses  inter- 
preted according  to  the  pure  word  of  God,  and  as  the 
open  text  compels  to  understand  them,  if  ye  look  diligently 
thereon. 

The  kingdom  of  heaven,  take  for  the  congregation  or 
church  of  Christ.  And  to  be  of  the  kingdom  of  heaven, 
is  to  know  God  for  our  Father,  and  Christ  for  our  Lord 
and  Saviour  from  all  sin.  And  to  enter  into  this  king- 
dom is  impossible,  except  the  heart  of  men  be  to  keep  the 
commandments  of  God  purely,  as  it  is  written,  John  vii. 
If  any  man  will  obey  his  will,  that  is  to  say,  the  will  of 
the  Father  that  sent  me,  saiih  Christ,  he  shall  know  of 
the  doctrine,  whether  it  be  of  God,  or  whether  I  speak  of 
mine  own  head.  For  if  thine  heart  be  to  do  the  will  of 
God,  which  is  his  commandments;    he  will  give  thee  a 


Exposition  upon  the  Sermon  on  the  Mount.       163 

pure  eye,  both  to  discern  the  true  doctrine  from  the  false, 
and  the  true  doctor  from  the  howling  hypocrite.  And 
therefore  he  saith, 

14.  For  I  say  unto  you,  except  your  righteousness  exceed 
the  righteousness  of  the  scribes  and  pharisees,  ye  can- 
not enter  into  the  kingdom  of  heaven. 

The  righteousness  of  the  scribes  and  pharisees  cannot 
enter  into  the  kingdom  of  heaven.  The  kingdom  of  hea- 
ven is  the  true  knowledge  of  God  and  Christ ;  therefore, 
the  righteousness  of  the  scribes  and  pharisees  neither 
knows  God  nor  Christ.  He  that  is  willing  to  obey  the 
will  of  God  understands  the  doctrine  of  Christ,  as  it  is 
proved  above;  the  scribes  and  the  pharisees  understand 
not  the  doctrine  of  Christ;  therefore  they  have  no  will  nor 
desire  to  obey  the  will  of  God.  To  obey  the  will  of  God 
is  to  seek  the  glory  of  God,  for  the  glory  of  a  master  is  the 
meek  obedience  of  his  servants ;  the  glory  of  a  prince  is 
the  humble  obedience  of  his  subjects;  the  glory  of  a  hus- 
band is  the  chaste  obedience  of  his  wife;  the  glory  of 
a  father  is  the  loving  obedience  of  his  children;  but  the 
scribes  and  the  pharisees  have  no  desire  to  obey  the  will  of 
God,  therefore,  they  seek  not  the  glory  of  God.  Further- 
more, the  scribes  and  the  pharisees  seek  their  own  glory; 
they  that  seek  their  own  glory  preach  their  own  doctrine; 
therefore  the  scribes  and  the  pharisees  preach  their  own 
doctrine.  The  major  thou  hast  Matthew  xxiii.  The  scribes 
and  the  pharisees  do  all  their  works  to  be  seen  of  men: 
they  love  to  sit  uppermost  at  feasts,  and  to  have  the  chief 
seats  in  the  synagogues,  and  salutations  in  the  open  mar- 
kets, and  to  be  called  Rabbi.  And  the  minor  follows 
the  text  above  rehearsed,  (John  vii.)  he  that  speaks  of  him- 
self or  of  his  own  head,  seeks  his  own  glory :  that  is  to 
say,  he  that  preaches  his  own  doctrine  is  ever  known  by 
seeking  his  own  glory;  so  that  is  a  general  rule  to  know 
that  a  man  preaches  his  own  doctrine,  if  he  seek  his  own 
glory. 

Some  man  haply  will  say:  The  scribes  and  pharisees 
had  no  other  law  than  Moses'  and  the  prophets,  nor  any 
other  Scripture;  and  grounded  their  sayings  thereon.  That 
is  truth:  how  then  preached  they  their  own  doctrine? 
verily  it  follows  in  the  said  seventh  of  John.  He  that 
seeks  the  glory  of  Him  that  sent  him,  the  same  is  true  and 
there  is  no  unrighteousness  in  him;  that  is  to  say,  he  will 


164  Tindal. 

do  his  Master's  message  truly,  and  not  alter  it.  Where 
contrariwise  he  that  seeks  his  own  glory,  will  be  false, 
when  he  is  sent,  and  will  alter  his  Master's  message,  to 
turn  his  Master's  glory  unto  his  own  self.  Even  so  did  the 
scribes  and  pharisees  alter  the  word  of  God  for  their  own 
profit  and  glory.  And  when  God's  word  is  altered  with 
false  glosses,  it  is  no  more  God's  word.  As  when  God 
saith.  Love  thy  neighbour,  and  thou  puttest  to  thy  leaven 
and  sayest:  If  my  neighbour  do  me  no  hurt,  nor  say  me 
any,  I  am  bound  to  love  him,  but  not  to  give  him  at  his 
need  my  goods  which  I  have  gotten  with  my  sore  labour. 
Now  this  is  thy  law  and  not  God's.  God's  law  is  pure 
and  single,  Love  thy  neighbour  whether  he  be  good  or 
bad.  And  by  love,  God  means  to  help  at  need.  Now 
when  God  bids  thee  to  get  thy  living,  and  somewhat  over 
to  help  him  that  cannot,  or  at  a  time  hath  not  wherewith 
to  help  himself;  if  thou  and  thirty  or  forty  with  thee  get 
you  to  a  wilderness,  and  not  only  help  not  your  neighbours, 
but  also  rob  a  great  number  of  two  or  three  thousand  pounds 
yearly,  how  love  ye  your  neighbours?  Such  men  help  the 
world  with  prayer,  thou  wilt  say  to  me.  Thou  wert  better 
to  say,  they  rob  the  world  with  their  hypocrisy,  say  I  to 
thee,  and  it  is  truth  in  deed  that  they  so  do.*  For  if  I 
stick  up  to  the  middle  in  the  mire,  like  to  perish  without 
present  help,  and  thou  stand  by  and  wilt  not  succour  me, 
but  kneelest  down  and  prayest,  will  God  hear  the  prayers 
of  such  a  hypocrite?  God  bids  thee  so  to  love  me,  that 
thou  put  thyself  in  jeopardy  to  help  me,  and  that  thine 
heart,  while  thy  body  labours,  do  pray  and  trust  in  God 
that  he  will  assist  thee,  and  through  thee  save  me.  A 
hypocrite  that  will  put  neither  body  nor  goods  in  peril  to 
help  me  at  my  need,  loves  me  not,  neither  hath  compas- 
sion on  me,  and  therefore  his  heart  cannot  pray,  though 
he  wag  his  lips  ever  so  much.  It  is  written  John  ix.  If  a 
man  be  a  worshipper  of  God,  and  do  his  will,  which  is  the 
true  worship,  him  God  heareth.  Now  the  will  of  God  is, 
that  we  love  one  another  to  help  at  need.  And  such  lovers 
he  heareth,  and  not  subtle  hypocrites.  As  love  makes  thee 
help  me  at  my  need ;  so  when  it  is  past  thy  power  to  help, 
it  makes  thee  pray  to  God.  Even  so  where  is  no  love  to 
make  thee  take  bodily  pain  with  me,  there  is  no  love  that 
makes  thee  pray  for  me.  But  thy  prayer  is  indeed  for  thy 
belly  which  thou  lovest. 

*  The  prayer  of  monks  robbeth,  and  helpeth  not. 


Exposition  vpon  the  Sermon  on  the  Mount,       165 

What  were  the  scribes  and  pharisees?  The  scribes  bo- 
sides  that  they  were  pharisees,  as  I  suppose,  were  also 
officers,  as  our  bishops,  chancellors,  commissaries,  arch- 
deacons, and  officials.  And  the  pharisees  were  religious 
men,  which  had  professed,  not  as  now,  one  Dominic,  the 
other  Francis,  another  Bernard's  rules,  but  even  to  hold 
the  very  law  of  God,  with  prayer,  fasting,  and  alms-deeds; 
and  were  the  flower  and  perfection  of  all  the  Jews :  as  St. 
Paul  rejoices  of  himself  (Phil,  iii.)  saying,  I  was  an  Ile- 
brew,  and  concerning  the  law,  a  pharisee,  and  concerning 
the  righteousness  of  the  law,  I  was  faultless.  They  were 
more  honourable  than  any  sect  of  the  monks  with  us, 
whether  Observant,  or  Ancre,*  or  whatsoever  other  be  had 
in  price. 

These  might  much  better  have  rejoiced  to  have  been  the 
true  church,  and  to  have  had  the  Spirit  of  God,  and  that 
they  could  not  have  erred,  than  they  whom  all  the  world 
sees  neither  keep  God's  laws  nor  man's,  nor  yet  that  de- 
vil's law  of  their  own  making.  For  God  had  made  them 
of  the  Old  Testament  as  great  promises  that  he  would  be 
their  God,  and  that  his  Spirit  and  all  grace  should  be 
with  them  if  they  kept  his  laws,  as  he  hath  made  to  us. 
Now  seeing  they  kept  the  uttermost  jot  of  the  law  in  the 
sight  of  the  world,  and  were  faultless;  and  seeing  thereto 
that  God  has  promised  neither  us  nor  them  aught  at  all, 
but  upon  the  profession  of  keeping  his  laws;  which  were 
more  likely  to  be  the  right  church,  and  to  be  taught  of  the 
Spirit  of  God  so  that  they  could  not  err,  those  pharisees 
or  ours?  Might  not  the  general  councils  of  those,  and 
the  things  there  decreed  without  Scripture,  seem  to  be  of 
as  great  authority  as  the  general  councils  of  ours,  and  the 
things  there  ordained  and  decreed,  both  wholly  without, 
and  also  against  God's  word?  Might  not  the  ceremonies 
which  those  had  added  to  the  ceremonies  of  Moses,  seem 
to  be  as  holy  and  as  well  to  please  God,  as  the  ceremonies 
of  ours?  The  things  which  they  added  to  the  ceremonies 
of  Moses  were  of  the  same  kind  as  those  ceremonies 
were,  and  no  more  to  be  rebuked  than  the  ceremonies  of 
Moses.  As  for  an  example,  if  Moses  had  washed  a  table 
or  dish,  when  an  unclean  worm  had  crept  thereon,  the 
pharisees  washed  the  table  with  a  wet  clout  before  every 
refection,  least  any  unclean  thing  had  touched  them  un- 

*  Observants,  a  branch  of  the  order  of  Franciscans;  Anchorites, 
monks  or  nuns  who  led  solitary  lives,  in  secluded  places. 


166  Tindal. 

awares  to  all  men ;  as  we  put  unto  our  tithes  a  mortuary 
for  all  forgotten  tithes.*  What  was  then  the  wickedness 
of  the  Pharisees?  Verily  the  leaven  of  their  glosses  to  the 
moral  laws,  by  which  they  corrupted  the  commandments, 
and  made  them  no  more  God's;  and  their  false  faith  in 
the  ceremonies  that  the  bare  work  was  a  sacrifice  and  a 
service  to  God,  the  significations  being  lost;  and  the 
opinion  of  false  righteousness  in  their  prayers,  fastings, 
and  alms-deeds,  that  such  works  did  justify  a  man  before 
God,  and  not  that  God  forgives  sin  of  his  mere  mercy,  if  a 
man  believe,  repent,  and  promise  to  do  his  uttermost  to  sin 
no  more. 

When  these  thus  sat  in  the  hearts  of  the  people,  with 
the  opinion  of  virtue,  holiness,  and  righteousness,  and  that 
their  law  was  the  law  of  God ;  that  their  works  were  works 
commanded  by  God,  and  confirmed  by  all  his  prophets,  as 
prayer,  fasting,  and  alms-deeds,  and  that  they  were  looked 
upon  as  the  church  of  God  that  could  not  err;  and  finally, 
they  themselves  either  every  where  were  the  chief  rulers, 
or  so  sat  in  the  hearts  of  the  rulers,  that  their  word  was  be- 
lieved to  be  the  word  of  God.  What  else  could  it  be,  to 
preach  against  all  such,  and  to  condemn  their  righteous- 
ness for  the  most  damnable  sin  that  can  be,  than  to  seem 
to  go  about  to  destroy  the  law  and  the  prophets  ?  What 
other  thing  can  such  a  preacher  seem  to  be  before  the 
blind  world  than  a  heretic,  schismatic,  seditious,  possessed 
with  the  devil,  and  worthy  of  shame  most  vile,  and  death 
most  cruel ;  and  yet  these  must  be  first  rebuked,  and  their 
false  righteousness  detected,  ere  thou  mayest  preach  against 
open  sinners. 

Or  else  if  thou  shouldest  convert  an  open  sinner  from 
his  evil  living,  thou  shouldest  make  him  nine  hundred 
times  worse  than  before.  For  he  would  at  once  be  one  of 
these  sorts,  even  an  Observant,  or  of  some  like  sect,  of 
which,  among  a  hundred  thousand,  thou  shalt  never  bring 
one  to  believe  in  Christ.     Whereas  among  open  sinners 

*  A  mortuary  was  a  gift  left  by  persons  at  their  death,  or  paid 
out  of  their  property,  to  the  parish  priest  (of  the  Romish  church,) 
as  a  compensation  for  tithes  which  they  might  have  forgotten  to 
pay  during  tlieir  lifetime.  It  was  sometimes  claimed  on  the  death 
of  other  individuals  in  a  family,  and  for  reftising  to  pay  a  mortuary 
on  the  death  of  an  infant  child,  only  five  weeks  old,  Richard  Hunn, 
a  respectable  citizen  of  London,  in  1514,  was  imprisoned  in  the 
Lollard's  tower,  and  murdered  there  by  Dr.  Horsey,  chancellor  to 
the  bishop  of  London,  and  other  Romanists. — See  HoUinshed  and 
Fox. 


Exposition  upon  the  Sermon  on  the  Mount.       167 

many  believe  at  the  hour  of  death,  fall  flat  upon  Christ, 
and  believe  in  him  only,  without  all  other  righteousness. 
It  were  a  hundred  thousand  times  better  never  to  pray, 
than  to  pray  such  lip  prayers;  and  never  to  fast  or  do 
alms,  than  to  fast,  and  to  do  alms  with  a  mind  thereby  to  be 
made  righteous,  and  to  make  satisfaction  for  former  sins. 

15.  Ye  have  heard  how  that  it  was  said  to  them  of  old 
time,  Kill  not,  for  ivhosoever  killefh  shall  be  in  danger 
of  judgment.  But  I  say  unto  you,  whosoever  is  angry 
with  his  brother  shall  be  in  danger  of  judgment.  And 
ichosoever  saith  unto  his  brother,  Racha,  shall  be  in 
danger  of  a  cjuncil.  But  whosoever  saith  to  his  bro- 
ther. Thou  fool,  shall  be  in  danger  of  hell  fire. 

Here  Christ  begins,  not  to  destroy  the  law,  as  the  pha- 
risees  had  falsely  accused  him,  but  to  restore  it  again  to 
the  right  understanding,  and  to  purge  it  from  the  glosses 
of  the  pharisees.  He  that  slayeth  shall  be  guilty,  or  in 
danger  of  judgment;  that  is  to  say,  if  a  man  murder,  his 
deed  testifies  against  him;  there  is  no  more  to  do  than  to 
pronounce  sentence  of  death  against  him.  This  text  the 
pharisees  extended  no  further  than  to  kill  with  the  hand 
and  outward  members.  But  hate,  envy,  malice,  churlish- 
ness, and  to  withdraw  help  at  need,  to  beguile  and  circum- 
vent with  wiles  and  subtle  bargaining,  was  no  sin  at  all. 
No,  to  bring  him  whom  thou  hatest  to  death  with  craft 
and  falsehood,  so  thou  didst  not  put  thine  hand  thereto, 
was  no  sin  at  all.  As  when  they  had  brought  Christ  to 
death  wrongfully,  and  compelled  Pilate  with  subtilty  to  slay 
him,  they  thought  themselves  pure;  insomuch  that  they 
would  not  go  into  the  hall,  lest  they  should  defile  them- 
selves, and  be  partakers  with  Pilate  in  his  blood.  And 
(Acts  V.)  they  said  to  the  apostles;  Ye  would  bring  this 
man's  blood  upon  us ;  as  who  would  say  we  slew  him  not. 
And  Saul,  in  the  first  book  of  Samuel,  in  the  eighteenth 
chapter,  being  so  wroth  with  David  that  he  would  gladly 
have  had  him  slain,  determined  yet  that  he  would  not  defile 
himself,  but  thrust  him  into  the  hands  of  the  Philistines  that 
they  might  slay  him,  and  he  himself  abide  pure. 

And  as  our  spiritualty  now  offer  a  man  mercy  once, 
though  he  have  spoken  against  holy  church,  only  if  he  will 
but  perjure  and  bear  a  fagot.  But  if  he  will  not,  they  do 
but  diet  him  a  season,  to  win  him  and  make  him  tell  more, 


168  TindaL 

and  deliver  him  to  the  lay  power,  saying,  He  hath  deserved 
death  by  our  laws,  and  ye  ought  to  kill  him,  howbeit  we 
desire  it  not. 

But  Christ  restores  the  law  again,  and  saith.  To  be  an- 
gry with  thy  neighbour,  is  to  slay  him,  and  to  deserve 
death.  For  the  law  goes  as  well  on  the  heart  as  on  the 
hand.  He  that  hates  his  brother  is  a  murderer.  1  John 
iii.  If  then  the  blind  hand  deserve  death,  how  much  more 
those  parts  which  have  the  sight  of  reason !  And  he 
that  saith  Racha,  or  whatsoever  sign  of  wrath  it  be,  or 
that  provokes  to  wrath,  hath  not  only  deserved  that  men 
should  immediately  pronounce  sentence  of  death  upon  him, 
but  also  that  when  death  is  pronounced,  they  should  gather 
a  council,  to  decree  what  horrible  death  he  should  suffer. 
And  he  that  calls  his  brother  fool,  hath  sinned  down  to 
hell. 

Shall  then  a  man  not  be  angry  at  all,  nor  rebuke  or 
punish?  Yes,  if  thou  be  a  father  or  a  mother,  master  or 
mistress,  husband,  lord,  or  ruler;  yet  with  love  and  mercy, 
that  the  anger,  rebuke,  or  punishment  exceed  not  the  fault 
or  trespass.  May  a  man  be  angry  with  love?  Yea,  mo- 
thers can  be  so  with  their  children.  It  is  a  loving  anger  that 
hates  only  the  vice,  and  studies  to  mend  the  person.  But 
here  is  forbidden,  not  only  wrath  against  father,  mother, 
and  all  that  have  governance  over  thee,  which  is  to  be  an- 
gry and  to  grudge  against  God  himself,  and  that  the  ruler 
shall  not  be  wroth  without  a  cause  against  the  subject; 
but  also  all  private  wrath  against  thy  neighbour  over  whom 
thou  hast  no  rule,  nor  he  over  thee,  no,  though  he  do  thee 
wrong.  For  he  that  doth  wrong,  lacketh  wit  and  discre- 
tion, and  cannot  amend  till  he  be  informed  and  taught  lov- 
ingly. Therefore  thou  must  refrain  thy  wrath,  and  tell  him 
his  fault  lovingly,  and  with  kindness  win  him  to  thy  Father ; 
for  he  is  thy  brother,  as  well  made  and  as  dear  bought  as 
thou,  and  as  well  beloved,  though  he  be  yet  childish  and 
lack  discretion. 

But  some  will  say,  I  will  not  hate  my  neighbour  nor 
yet  love  him  or  do  him  good — Yes,  thou  must  love  him : 
for  the  first  commandment,  out  of  which  all  others  flow,  is, 
Thou  shalt  love  the  Lord  thy  God  with  all  thine  heart, 
with  all  thy  soul,  and  with  all  thy  might.  That  is,  thou 
must  keep  all  his  commandments  with  love.  Love  must 
keep  thee  from  killing  or  hurting  thy  neighbour,  and  from 
coveting  in  thine  heart  whatsoever  is  his.     And  (1  John  iv.) 


Exposition  upon  the  Sermon  on  the  Mount.       169 

This  commandment  have  we  of  him,  that  he  which  loveth 
God,  love  his  brother  also.  And  again,  (1  John  iii.)  he 
that  hath  the  substance  of  this  world,  and  seeth  his  brother 
have  necessity,  and  shutteth  up  his  compassion  from  him, 
how  is  the  love  of  God  in  him?  He  then  that  helpeth  not 
at  need  loveth  not  God,  but  breaketh  the  first  command- 
ment. Let  us  love,  therefore,  saith  St.  John,  not  with  word 
and  tongue,  but  in  deed  and  truth.  And  again  St.  John 
saith  in  the  said  place,  He  that  loveth  not  his  brother 
abideth  yet  still  in  death.  And  of  love,  Moses  hath  texts 
enough.  But  the  pharisees  glossed  them  out,  saying,  they 
were  but  good  counsels  if  a  man  desired  to  be  perfect,  but 
not  precepts.  (Exod.  xxiii.)  If  thou  meet  thine  enemy's 
ox  or  ass  going  astray,  thou  shalt  in  any  wise  bring  them 
to  him  again.  And  if  thou  see  thine  enemy's  ass  fall  down 
under  his  burden,  thou  shalt  help  him  up  again.  And, 
(Levit.  xix.)  Thou  shalt  not  hate  thy  brother  in  thine  heart 
but  shalt  in  anywise  rebuke  thy  neighbour,  that  thou  bear 
no  sin  for  his  sake.  For  if  thou  study  not  to  amend  thy 
neighbour  when  he  sinneth,  so  art  thou  partaker  of  his 
sins.  And  therefore  when  God  taketh  vengeance  and  send- 
eth  whatsoever  plague  it  be,  to  punish  open  sinners,  thou 
must  perish  with  them.  For  thou  didst  sin  in  the  sight  of 
God,  as  deep  as  they,  because  thou  didst  not  love  the  law 
of  God,  to  maintain  it  with  all  thine  heart,  soul,  power,  and 
might.  Is  not  he  that  sees  his  neighbour's  house  in  jeo- 
pardy to  be  set  on  fire,  and  warns  not,  nor  helps  in  time  to 
avoid  the  peril,  worthy,  if  his  neighbour's  house  be  burnt 
up,  that  his  be  burnt  also;  seeing  it  was  in  his  power  to 
have  kept  all  out  of  jeopardy,  if  he  would;  as  he  would  no 
doubt  if  he  had  loved  his  neighbour?  Even  so,  when  God 
sends  a  general  pestilence  or  war  to  thy  city,  to  punish  the 
sin  thereof;  art  thou  not  worthy  that  thine  house  should  be 
infected  or  perish,  if  thou  mightest  have  kept  it  from  sin- 
ning, and  thou  hadst  been  willing  thereto?  But  if  thou  do 
thy  best  to  further  the  law  of  God,  and  to  keep  thy  land  or 
neighbours  from  sinning  against  God,  then,  though  it  help 
not,  thou  shalt  bear  no  sin  for  their  sakes  when  they  be 
punished.  He  therefore  that  loves  the  law  of  God,  may 
be  bold  in  time  of  pestilence  and  all  jeopardy  to  believe  in 
God.  And  again  in  the  same  place,  Thou  shalt  not  avenge 
thyself,  nor  bear  hate  in  mind  against  the  children  of  thy 
people ;  but  shalt  love  thy  fellow  as  thyself.  I  am  the  Lord. 
As  who  should  say,  For  my  sake  thou  shalt  do  it.     And, 

TINDAL.  15 


170  Tindal. 

(Deut.  X.)  The  Lord  your  God  is  the  God  of  gods,  and 
Lord  of  lords,  a  great  God,  mighty  and  terrible,  who  re- 
gards no  man's  person  or  degree,  nor  takes  gifts ;  but  doth 
right  to  the  fatherless  and  the  widow,  and  loves  the  stranger, 
to  give  him  raiment  and  food:  love  therefore  the  stranger, 
for  ye  were  strangers  in  the  land  of  Egypt.  And,  (Levit. 
xix.)  If  a  stranger  sojourn  by  thee,  in  your  land,  see  that 
ye  vex  him  not.  But  let  the  stranger,  that  dwells  among 
you,  be  as  one  of  yourselves,  and  love  him  as  thyself:  for 
ye  were  strangers  in  the  land  of  Egypt.  I  am  the  Lord. 
As  who  should  say.  Love  him  for  my  sake. 

Notwithstanding,  when  thy  neighbour  hath  showed  thee 
more  unkindness  than  God  hath  love,  then  mayest  thou 
hate  him,  and  not  before.  But  thou  must  love  him  for 
God's  sake,  till  he  fight  against  God  to  destroy  the  name 
and  glory  of  God. 

10.  Therefore  when  thou  offerest  thy  gift  at  the  altar,  and 
there  rememberest  that  thy  brother  hath  aught  against 
thee,  leave  there  thy  gift  before  the  altar,  and  go  first 
and  reconcile  thyself  unto  thy  brother,  and  then  come 
and  offer  thy  gift.  Agree  with  thine  adversary  at  once 
while  thou  art  in  the  way  with  him,  lest  thine  adversary 
deliver  thee  to  the  judge,  and  the  judge  deliver  thee  to 
the  minister,  and  thou  be  cast  into  prison.  Verily,  I  say 
unto  thee,  thou  shalt  not  come  out  thence,  till  thou  hast 
paid  the  uttermost  farthing. 

This  text,  with  the  similitude,  is  somewhat  subtle,  and 
binds  both  him  that  has  offended  to  reconcile  himself  as 
much  as  in  him  is,  and  him  that  is  offended  to  forgive  and 
to  be  at  one.  The  offerings  were  signs,  and  certified  a 
man  that  God  was  at  one  with  him,  and  was  his  friend  and 
loved  him.  For  the  fat  of  beasts  was  offered  and  wine 
thereto,  as  though  God  had  sat,  and  eaten,  and  drunk,  with 
them;  and  the  rest  they  and  their  households  did  eat  be- 
fore God,  as  though  they  had  eaten  and  drunk  with  God, 
and  were  commanded  to  be  joyful  and  to  make  good  cheer, 
fully  certified  that  God  was  at  one  with  them,  and  had  for- 
got all  old  offences,  and  now  loved  them,  that  he  would  ful- 
fil all  his  promises  of  mercy  to  them. 

Now  will  God  receive  no  sacrifice:  that  is,  he  will 
neither  forgive,  nor  fulfil  any  of  his  promises,  except  we 
be  first  reconciled  unto  our  brethren,  whether  we  have 


Exposition  upon  the  Sermon  on  the  Mount.       171 

offended,  or  be  offended.  In  the  chapter  following  thou 
readest,  If  ye  forgive,  your  Father  shall  forgive  you.  And, 
Hosea  vi.  I  love  mercy,  and  not  sacrifice,  and  the  know- 
ledge of  God,  more  than  I  do  burnt  offerings;  that  is  to 
say,  the  knowledge  of  the  appointments  made  between  God 
and  us ;  what  he  will  have  us  to  do  first,  and  then  what  he 
will  do  for  us  again.  And,  Isaiah  Iviii.  God  refuses  fasting 
and  punishing  of  the  body  that  was  united  with  cruelty, 
and  saith  that  he  desired  no  such  fast.  But  saith.  This  fast 
require  I,  that  ye  be  merciful,  and  forgive,  and  clothe  the 
naked,  and  feed  the  hungry,  &c.  Then  call,  saith  he, 
and  the  Lord  shall  answer:  cry,  and  he  shall  say,  See, 
here  I  am. 

And  that  similitude  will,  that  as  a  man  here,  if  he  will 
no  otherwise  agree,  must  suffer  the  extremity  of  the  law, 
if  he  be  brought  before  a  judge,  for  the  judge  hath  no  power 
to  forgive  or  to  remit,  but  to  condemn  him  in  the  uttermost 
of  the  law ;  even  so,  if  we  will  not  forgive  one  another  here, 
we  shall  have  judgment  of  God,  without  all  mercy. 

And  that  some  make  purgatory  out  of  the  saying  of  "  the 
last  farthing,"  they  show  their  deep  ignorance.  For,  first, 
no  similitude  holds  every  word  and  syllable  of  the  simili- 
tude. Furthermore,  when  they  dispute.  Till  he  pay  the 
last  farthing;  therefore,  He  shall  pay.  But  not  in  hell, 
therefore,  in  purgatory.  A  wise  reason!  I  will  not  forgive 
thee  till  I  be  dead  or  while  I  live;  therefore,  I  will  do  it 
after  my  death !  and  a  thousand  like  might  be  named. 

17.  Ye  have  heard  how  it  was  said  to  them  of  old  time. 
Commit  not  adultery.  But  I  say  to  you,  that  whosoever 
looketh  on  a  wife,  lusting  after  her,  hath  committed 
adultery  with  her  already  in  his  heart. 

This  commandment.  Commit  no  adultery,  the  pharisees 
blinded  and  corrupted  with  their  sophistry  and  leaven, 
interpreting,  that  the  concupiscence  of  the  heart,  lewd 
toys,  filthy  gestures,  unclean  words,  clipping,  kissing,  and 
so  forth,  were  not  to  be  imputed  for  sin,  but  the  act  and 
deed  alone;  though  Moses  says  in  the  text.  Thou  shalt  not 
covet  thy  neighbour's  wife,  &c.  But  Christ  addeth  light 
and  salt,  and  brings  the  precept  to  its  true  understanding 
and  natural  cast  again,  and  condemns  the  root  of  sin,  the 
concupiscence  and  consent  of  the  heart.  Before  the  world, 
I  am  no  murderer  till  I  have  killed  with  mine  hand ;  but 


172  Tindal. 

before  God,  I  kill,  if  I  hate ;  yea,  if  I  love  not,  and  of  love 
keep  myself  both  from  doing  hurt,  and  also  be  ready  and 
prepared  to  help  at  need.  Even  so  the  consent  of  the  heart, 
with  all  other  means  that  follow  thereof,  are  adultery  before 
God,  as  well  as  the  deed  itself 

Finally,  I  am  an  adulterer,  before  God,  if  I  so  love  not 
my  neighbour,  that  very  love  forbid  me  to  covet  his  wife. 
Love  is  the  fulfilling  of  all  commandments.  And  without 
love  it  is  impossible  to  abstain  from  sinning  against  my 
neighbour  in  any  precept,  if  occasion  be  given. 

Carnal  love  will  not  suffer  a  mother  to  rob  her  child,  no, 
it  makes  her  rob  herself  to  make  it  rich.  A  father  shall 
never  lust  after  his  son's  wife;  no,  he  cares  more  for  her 
chastity  than  his  son  himself  does.  Even  so  would  love  to 
my  neighbour  keep  me  from  sinning  against  him. 

Adultery  is  a  damnable  thing  in  the  sight  of  God,  and 
much  mischief  follows  thereof.  David  to  save  his  honour 
was  driven  to  commit  grievous  murder  also.  It  is  unright 
in  the  sight  of  God  and  man  that  thy  child  should  be  at 
another  man's  cost,  and  be  another  man's  heir.  Neither 
canst  thou  or  the  mother  have  lightly  a  quiet  conscience 
to  God,  or  a  happy  heart  as  long  as  it  so  is.  Moreover 
what  greater  shame  canst  thou  do  thy  neighbour  or  what 
greater  displeasure!  What  if  it  never  be  known  nor  any 
child  come  thereof!  The  most  precious  gift  that  a  man 
hath  in  this  world  from  God,  is  the  true  heart  of  his  wife, 
to  abide  by  him  in  wealth  and  woe,  and  to  bear  all  for- 
tunes with  him.  Of  that  hast  thou  robbed  him;  for  after 
she  hath  once  coupled  herself  to  thee,  she  shall  not  readily 
love  him  any  more  so  truly;  but  haply  hate  him  and 
procure  his  death.  Moreover  thou  hast  untaught  her  to 
fear  God,  and  hast  made  her  to  sin  against  God.  For  she 
promised  to  God,  and  not  to  man  only;  for  the  law  of 
matrimony  is  God's  ordinance.  For  it  is  written,  (Gen. 
xxxix.)  When  Potiphar's  wife  would  have  Joseph  to  lie 
with  her,  he  answered.  How  could  I  do  this  wickedness 
and  sin  against  God?  yea,  verily,  it  is  impossible  to  sin 
against  man,  except  thou  sin  against  God  first.  Finally, 
read  chronicles  and  stories,  and  see  what  has  followed  of 
adultery. 

What  shall  we  say,  that  some  doctors  have  disputed 
and  doubted  whether  single  fornication  should  be  sin,  when 
it  is  condemned  both  by  Christ  and  Moses  too?  and  Paul 
testifieth,  (1  Cor.  vi.)  that  no  fornicator  or  whoremonger 


Exposition  upon  the  Sermon  on  the  Mount.       173 

shall  possess  the  kingdom  of  God.  It  is  right  that  all 
men  that  hope  in  God,  should  bring  up  their  fruit  in  the 
fear  and  knowledge  of  God,  and  not  leave  his  seed  where 
he  cares  not  what  come  thereof. 

18.  Wherefore  if  thy  right  eye  offend  thee,  pluck  it  out, 
and  cast  it  from  thee:  for  it  is  better  for  thee  that  one 
of  thy  members  perish,  than  that  thy  whole  body  should 
be  cast  into  hell.  And  even  so,  if  thy  right  hand  offend 
thee,  cut  it  off,  and  cast  it  from  thee:  for  it  is  better  for 
thee  that  one  of  thy  members  perish,  than  that  thy  whole 
body  should  be  cast  into  hell. 

This  is  not  meant  of  the  outward  members.  For  then 
we  must  cut  off  nose,  ears,  hand,  and  foot;  yea,  we  must 
procure  to  destroy  the  seeing,  hearing,  smelling,  tasting, 
and  feeling,  and  so  every  man  kill  himself.  But  it  is  a 
phrase  or  speech  of  the  Hebrew  tongue,  and  wills  that  we 
cut  off  occasions,  as  dancing,  kissing,  riotous  eating  and 
drinking,  and  the  lust  of  the  heart,  and  filthy  imaginations, 
that  move  a  man  to  concupiscence.  Let  every  man  have 
his  wife,  and  think  her  the  fairest  and  the  best  conditioned  j 
and  every  woman  her  husband  so  too.  For  God  has 
blessed  thy  wife  and  made  her  without  sin  to  thee,  which 
ought  to  seem  a  beautiful  fairness.  And  all  that  ye  suffer 
together,  the  one  with  the  other,  is  blessed  also,  and  made 
the  very  cross  of  Christ  and  pleasant  in  the  sight  of  God. 
Why  should  she  then  be  loathsome  to  thee,  because  of  a 
little  suffering,  that  thou  shouldest  lust  after  another,  that 
should  defile  thy  soul,  and  slay  thy  conscience,  and  make 
thee  suffer  everlastingly  1 

19.  It  is  said,  whosoever  putteth  away  his  wife,  let  him 
give  her  a  testimonial  of  the  divorcement.  But  I  say 
unto  you,  whosoever  putteth  aivay  his  wife,  except  it  be 

for  fornication,  maketh    her  to   break  wedlock;    and 
whosoever  marrieth  the  divorced,  breaketh  wedlock. 

Moses  (Deut.  xxiv.)  permitted  his  Israelites  in  extreme 
necessity,  as  when  they  so  hated  their  wives,  that  they  ab- 
horred the  company  of  them,  then  to  put  them  away,  to 
avoid  a  worse  inconvenience.  Whereof  ye  read  also  Matt. 
xix.  And  he  added  thereto,  that  they  might  not  re- 
ceive them  again  after  they  had  been  known  of  any  other 
persons.     Which  license  the  Jews  abused,  and  put  away 


174  Tindal. 

their  wives  for  every  light  or  feigned  cause,  and  whenso- 
ever they  lusted.  But  Christ  calls  back  again,  and  inter- 
prets the  law  after  the  first  ordinance,  and  cuts  oif  all 
causes  of  divorcement,  save  on  the  wife's  part,  when  she 
breaks  her  matrimony.* 

20.  Again,  ye  have  heard  how  it  was  said  to  them  of  old 
time,  Forsicear  not  thyself,  hut  pay  thine  oaths  unto 
the  Lord.  But  I  say  unto  you,  Sivear  not  at  all,  neither 
by  heaven,  for  it  is  the  seat  of  God;  neither  by  the 
earth,  for  it  is  his  footstool;  neither  by  Jerusalem,  for 
it  is  the  city  of  the  great  king;  neither  shalt  thou 
swear  by  thine  head,  for  thou  canst  not  make  a  white 
hair  or  a  black.  But  your  communication  shall  be, 
Yea,  yea,  nay,  nay.  For  if  aught  be  above  that,  it 
proceedeth  of  evil. 

As  to  hate  in  the  heart,  or  to  covet  another  man's  wife, 
was  no  sin  with  the  pharisees;  no  more  was  it  to  hide  one 
thing  in  the  heart,  and  to  speak  another  with  the  mouth, 
to  deceive  a  man's  neighbour,  if  not  bound  with  an 
oath.  And  though  Moses  says,  (Levit.  xix.)  Lie  not, 
nor  deceive  any  man  his  neighbour  or  one  another,  yet 
they  interpreted  it  but  good  counsel,  if  a  man  desired  to 
be  perfect ;  but  no  precept  to  bind  under  pain  of  sin.  And 
so  by  that  means,  not  only  they  that  spake  true,  but 
also  they  that  lied  to  deceive,  were  compelled  to  swear  and 
to  confirm  their  words  with  oaths,  if  they  would  be  be- 
lieved. 

But  Christ  bringeth  light  and  salt  to  the  text,  which  the 
pharisees  had  darkened  and  corrupted  with  the  mist  of 
their  sophistry,  and  forbids  to  swear  at  all,  either  by  God 
or  any  creature  of  God's ;  for  thou  canst  swear  by  no 
oath  at  all,  except  the  dishonour  shall  redound  to  the 
name  of  God.  If  thou  swear,  By  God  it  is  so,  or  By 
God  I  will  do  this  or  that,  the  meaning  is,  that  thou 
makest  God  judge,  to  avenge  it  of  thee,  if  it  be  not  as  thou 
sayest,  or  if  thou  shalt  not  do  as  thou  promisest.f  Now 
if  truth  be  not  in  thy  words,  thou  shamest  thine  heavenly 
Father   and  testifiest   that   thou    believest   that   he  is   no 

*  Tindal  then  makes  various  observations  and  suggestions  rela- 
tive  to  divorce,  and  the  duty  of  the  temporal  power  to  enforce  laws 
relative  to  this  and  other  subjects. 

t  Tindal  here  refers  to  judicial  and  solemn  oaths,  not  to  profane 
swearing. 


Exposition  upon  the  Sermon  on  the  Mount.       175 

righteous  judge,  nor  will  avenge  unrighteousness;  but  that 
he  is  wicked  as  thou  art,  and  consents  and  laughs  at  thee, 
while  thou  deceivest  thy  brother,  who  is  as  well  created 
after  the  likeness  of  God,  and  as  dear  bought  with  the  pre- 
cious blood  of  Christ,  as  thou.  And  thus  through  thee,  a 
wicked  son,  is  the  name  of  thy  Father  dishonoured,  and 
his  law  not  feared,  nor  his  promises  believed.  And  when 
thou  makest  oath  by  the  gospel  book,  or  Bible,  the  mean- 
ing is,  that  God,  if  thou  lie,  shall  not  fulfil  unto  thee  the 
promises  of  mercy  therein  written.  But  contrariwise,  bring 
upon  thee  all  the  curses,  plagues,  and  vengeance  therein 
threatened  to  the  disobedient  and  evil  doers.  And  even  so 
when  thou  makest  oath  by  any  creature,  as  by  bread  or 
salt,  the  meaning  is,  that  thou  desirest,  that  the  Creator 
thereof  shall  avenge  it  of  thee,  if  thou  lie,  &c.  wherefore 
our  dealing  ought  to  be  so  substantial,  that  our  words 
might  be  believed  without  an  oath.  Our  words  are  the 
signs  of  the  truth  of  our  hearts,  in  which  ought  to  be  pure 
and  single  love  toward  thy  brother;  for  whatsoever  pro- 
ceeds not  of  love  is  damnable.  Now  falsehood  to  deceive 
him,  and  pure  love,  cannot  stand  together.  It  cannot 
therefore  but  be  damnable  sin,  to  deceive  thy  brother  with 
lying,  though  thou  add  no  oath  to  thy  words.  Much  more 
damnable  is  it  then  to  deceive  and  to  add  an  oath  there- 
to, &c. 

Howbeit  all  manner  of  swearing  is  not  here  forbidden, 
no  more  than  all  manner  of  killing,  when  the  command- 
ment saith,  Kill  not;  for  judges  and  rulers  must  kill. 
Even  so  ought  they,  when  they  put  any  man  in  office,  to 
take  an  oath  of  him  that  he  shall  be  true  and  faithful  and 
diligent  therein.  And  of  their  subjects  it  is  lawful  to  take 
oaths,  and  of  all  that  offer  themselves  to  bear  witness.  But 
if  the  superior  would  compel  the  inferior  to  swear  that 
which  should  be  to  the  dishonour  of  God,  or  hurting  of  an 
innocent,  the  inferior  ought  rather  to  die  than  to  swear. 
Neither  ought  a  judge  to  compel  a  man  to  swear  against 
himself,  that  he  make  him  not  sin  and  forswear,  whereof 
it  is  enough  spoken  in  another  place.  But  here  is  forbid- 
den swearing  between  neighbour  and  neighbour,  and  in  all 
our  private  business  and  daily  communication.  For  cus- 
tomable sv/e^ring,  though  we  lied  not,  robs  the  name  of 
God  of  his  due  reverence  and  fear.  And  in  our  daily 
communication  and  business  one  with  the  other,  there  is  so 
much  vanity  of  words,  that  we  cannot  but  in  many  things 


176  Tindal. 

lie,  which  to  confirm  with  an  oath,  though  we  beguile  not, 
is  to  take  the  name  of  God  in  vain,  and  unreverently  sin 
against  the  second  precept.  Now  to  lie  for  the  intent  to 
beguile,  is  damnable  of  itself,  how  much  more  then  to 
abuse  the  holy  name  of  God  thereto,  and  to  call  to  God  for 
vengeance  upon  thine  own  self? 

Many  cases  yet  there  are  daily  between  man  and  man, 
in  which  charity  compels  to  swear;  as  if  I  know  that  my 
neighbour  is  falsely  slandered,  I  am  bound  to  report  the 
truth,  and  may  lawfully  swear,  yea,  and  am  bound  if  it 
need,  and  that  though  not  before  a  judge.  And  unto  the 
weak,  where  yea  and  nay  have  lost  their  credence  through 
the  multitude  of  liars,  a  man  may  lawfully  swear,  to  put 
them  out  of  doubt.  Which  yet  comes  of  the  evil  of  them 
that  abuse  their  '.language  to  deceive  withal.  Finally,  to 
swear  to  do  evil  is  damnable,  and  to  perform  that  is  dou- 
ble damnation.  Herod's  oath  made  him  not  innocent  and 
guiltless  of  the  death  of  John  the  Baptist,  though  the  hy- 
pocrite had  not  known  what  his  wife's  daughter  would 
have  asked.  And  when  men  say  a  king's  word  must 
stand;  that  is  truth,  if  his  oath  or  promise  be  lawful  and 
expedient. 

In  all  our  promises  it  is  to  be  added.  If  God  will,  and 
if  there  be  no  lawful  hinderance.  And  though  it  be  not 
added,  it  is  to  be  interpreted,  as  though  it  were  added. 
As,  if  I  borrow  thy  sword,  and  by  the  hour  I  promise  to 
bring  it  thee  again,  thou  be  beside  thyself.  If  I  promise 
to  pay  by  a  certain  day,  and  be  in  the  mean  time  robbed 
or  decayed  so  that  I  cannot  perform  it;  I  am  not  forsworn, 
if  mine  heart  meant  truly  when  I  promised.  And  many 
like  cases  there  are  which  are  touched  upon  in  other 
places.... 

21.  Ye  have  heard,  how  it  is  said,  An  eye  for  an  eye,  a 
tooth  for  a  tooth.  But  I  say  unto  you,  that  ye  ivith- 
stand  not  icrong.  But  if  a  man  give  thee  a  blow  on 
the  right  cheek,  turn  to  him  the  other  also.  And  if 
any  man  will  go  to  laio  with  thee  and  take  away  thy 
coat,  let  him  have  thy  cloak  thereto.  And  if  any  man 
compel  thee  to  go  a  mile,  go  with  him  twain.  Give  to 
him  that  asketh,  and  from  him  that  ivould  borrow,  turn 
not  away. 

Christ  here  intends  not  to  disannul  the  temporal  regi- 


Exposition  upon  the  Sermon  on  the  Mount.       Ill 

ment,*  and  to  forbid  rulers  to  punish  evil  doers,  no  more 
than  he  meant  to  destroy  matrimony,  when  he  forbad  to 
lust,  and  to  covet  another  man's  wife  in  the  heart.  But 
as  he  there  forbad  that  which  defiles  matrimony,  even  so 
he  forbids  here  that  which  troubles,  disquiets,  and  destroys 
the  temporal  regiment,  and  that  thing  to  forbid  which  the 
temporal  regiment  was  ordained;  which  is,  that  no  man 
avenge  himself.  Christ  meddles  not  with  the  temporal  re- 
giment. But  in  all  this  long  sermon  he  contends  against 
the  Pharisees'  false  doctrine,  and  salteth  the  law,  to  purge 
it  of  the  corruption  of  their  filthy  glosses,  and  to  bring  it 
unto  the  right  taste  and  true  understanding  again. 

For  the  pharisees  had  so  interpreted  that  law  of  Moses, 
which  pertained  only  unto  the  rulers,  that  every  private 
person  might  avenge  himself,  and  do  his  adversary  as  much 
harm  again,  as  he  had  received  of  him. 

Now  if  he  that  is  angry,  have  deserved  that  men  pro- 
nounce death  upon  him ;  and  he  that  saith  "  Racha,"  hath 
deserved  thai  men  should  gather  a  council  to  determine 
some  sundry  and  cruel  death  for  so  heinous  a  crime ;  and 
if  he  that  calleth  his  brother  "  Fool"  have  deserved  hell ; 
what  deserves  he  that  smites  or  avenges  himself  with  his 
own  hand?  Here  is  forbidden  therefore  private  wrath  only, 
and  that  a  man  avenge  himself. 

To  turn  the  other  cheek  is  a  manner  of  speaking,  and 
not  to  be  understood  as  the  words  sound ;  as  was  also  to 
cut  off  the  hand,  and  to  pluck  out  the  eye.  And  it  is  as  we 
command  our  children  not  only  not  to  come  nigh  a  brook 
or  water,  but  also  not  to  be  so  hardy  as  once  to  look  that 
way,  neither  to  look  on  fire,  nor  once  to  think  on  fire, 
which  are  impossible  to  be  observed.  More  is  spoken  than 
meant,  to  frighten  them  and  to  make  them  perceive  that  it 
is  in  earnest  that  we  command.  Even  so  is  the  meaning 
here,  that  we  in  no  wise  avenge,  but  be  prepared  ever  to 
suffer  as  much  more,  and  never  think  it  lawful  to  avenge, 
how  great  soever  the  injury  be;  for  he  himself  turned  not 
the  other  cheek,  when  he  was  smitten  before  the  high 
priest;  nor  yet  Paul,  when  he  was  buffetted  before  the  high 
priest  also.  But  ye  have  heard  a  little  above.  Blessed  are 
the  meek,  for  they  shall  possess  the  earth.  Let  all  the 
world  study  to  do  thee  wrong,  yea,  let  them  do  thee  wrong; 
and  yet  if  thou  be  meek,  thou  shalt  have  food  and  raiment 
enough  for  thee  and  thine.  And  moreover,  if  the  worst 
*  Power  or  government. 


178  Tindal 

come,  God  shall  yet  set  such  a  tyrant  over  thee,  that,  if 
thou  be  meek  and  canst  be  content  that  he  poll  thee  pro- 
perly, and  even  as  thou  mayest  bear,  shall  defend  thee  from 
all  others.  Who  is  polled  intolerably,  so  that  his  life  is  bit- 
ter and  even  death  to  him,  but  he  that  is  impatient  and  can- 
not suffer  to  be  polled?  Yea,  poll  thyself  and  prevent  others, 
and  give  the  bailiff  or  like  officer,  now  a  capon,  now  a  pig, 
now  a  goose,  and  so  to  thy  landlord  likewise ;  or  if  thou 
have  a  great  farm,  now  a  lamb,  now  a  calf;  and  let  thy 
wife  visit  thy  landlady  three  or  four  times  in  the  year, 
with  spiced  cakes,  and  apples,  pears,  cherries,  and  such 
like.  And  be  thou  ready  with  thine  oxen  or  horses  three 
or  four,  or  half  a  dozen  days  in  the  year,  to  fetch  home 
their  wood,  or  to  plough  their  land ;  yea,  and  if  thou  have 
a  good  horse,  let  them  have  him  good  cheap,  or  take  a 
worse  for  him,  and  they  shall  be  thy  shield  and  defend  thee, 
though  they  be  tyrants  and  care  not  for  God,  so  that  no 
man  else  shall  dare  poll  thee.  And  thereto  thou  mayest 
with  wisdom  get  of  them  that  which  shall  recompense  all 
that  thou  doest  to  them.  All  this  I  mean,  if  thou  be  pa- 
tient, and  wise,  and  fear  God  thereto,  and  love  thy  neigh- 
bour, and  do  no  evil.  For  if  thou  keep  thyself  in  favour 
with  hurting  thy  neighbour,  thine  end  will  be  evil,  and  at 
the  last,  desperation  in  this  world,  and  hell  after. 

But,  and  if  thou  canst  not  poll  thyself  with  wisdom,  and 
laugh  and  bear  a  good  countenance,  as  though  thou  re- 
joicest  while  such  persons  poll  thee,  every  man  shall  poll 
thee,  and  they  shall  maintain  them,  and  not  defend  thee. 
Let  this  therefore  be  a  common  proverb.  Be  contented  to 
be  polled  of  some  man,  or  to  be  polled  of  every  man.* 

Ye  must  understand  that  there  are  two  states  or  degrees 
in  this  world;  the  kingdom  of  heaven,  which  is  the  regi- 
ment of  the  gospel, — and  the  kingdom  of  this  world,  which 
is  the  temporal  regiment.  In  the  first  state  there  is  neither 
father,  mother,  son,  daughter;  neither  master,  mistress, 
maid,  manservant,  nor  husband,  nor  wife,  nor  lord,  nor 
subject,  nor  man,  nor  vvoman.  But  Christ  is  all,  and  each 
to  the  other  is  Christ  himself.  There  is  none  better  than 
the  other,  but  all  alike  good,  all  brethren,  and  Christ  only 
is  Lord  over  all.  Neither  is  there  any  other  thing  to  do, 
or  other  law,  save  to  love  one  another  as  Christ  loved  us. 
In  the  temporal  regiment  is  husband,  wife,  father,  mother, 

*  A  painful  description  of  the  state  of  the  middle  and  lower 
classes  before  the  Reformation. 


Exposition  upon  the  Sermon  on  the  Mount,       179 

son,  daughter,  master,  mistress,  maid,  manservant,  lord, 
and  subject. 

Now  is  every  person  a  double  person,  and  under  both 
the  regiments.  In  the  first  regiment,  thou  art  a  person  for 
thine  own  self,  under  Christ  and  his  doctrine,  and  mayest 
neither  hate  nor  be  angry,  and  much  less  fight  or  avenge. 
But  must,  after  the  example  of  Christ,  humble  thyself,  for- 
sake and  deny  thyself,  and  hate  thyself,  and  cast  thyself 
away,  and  be  meek  and  patient,  and  let  every  man  go  over 
thee,  and  tread  thee  under  foot,  and  do  thee  wrong;  and 
yet  love  them,  and  pray  for  them,  as  Christ  did  for  his 
crucifiers.  For  love  is  all,  and  what  is  not  of  love,  that  is 
damnable,  and  cast  out  of  that  kingdom. 

For  that  kingdom  is  the  knowledge  of  God  and  Christ. 
But  he  that  loves  not,  knows  neither  God  nor  Christ ;  there- 
fore he  that  loves  not,  is  not  of  that  kingdom.  The  minor 
is  thus  proved :  he  that  knows  God  and  Christ,  sees  light, 
for  Christ  is  light ;  but  he  that  hates  his  brother  is  in  dark- 
ness, and  walks  in  darkness,  and  knows  not  whither  he 
goeth,  for  darkness  hath  blinded  his  eyes.  (1  John  ii.) 
Therefore,  he  that  hates  his  brother  knows  not  what  Christ 
hath  done  for  him,  and  therefore  hath  no  true  faith,  nor  is 
of  the  spiritual  kingdom  of  God. 

To  hate  thyself,  that  shalt  thou  get,  if  thou  considerest 
thine  own  sins  and  the  deep  damnation  that  belongs  there- 
to, with  due  repentance.  And  to  love,  that  thou  shalt  ob- 
tain, if  thou  behold  the  great  and  infinite  mercy  of  God 
with  strong  faith.  There  is  none  so  great  an  enemy  to 
thee  in  this  world,  but  thou  shalt  lightly  love  him,  if  thou 
look  well  on  the  love  that  God  showed  thee  in  Christ. 

In  the  temporal  regiment  thou  art  a  person  in  respect 
of  others;*  thou  art  a  husband,  father,  mother,  master, 
mistress,  lord,  ruler;  or  wife,  son,  daughter,  servant,  sub- 
ject, &c.  And  there  thou  must  do  according  to  thine 
office.  If  thou  be  a  father,  thou  must  do  the  office  of  a 
father  and  rule,  or  else  thou  condemnest  thyself.  Thou 
must  bring  all  under  obedience.  Thou  must  have  obedi- 
ence of  thy  wife,  of  thy  servants,  and  of  thy  subjects ;  and 
the  other  must  obey.  If  they  will  not  obey  with  love,  thou 
must  chide  and  fight,  as  far  as  the  law  of  God  and  the  law 
of  the  land  will  suffer  thee.  And  when  thou  canst  not  rule 
them,  thou  art  bound,  in  many  cases,  to  deliver  them  unto 
*  Having  relative  duties  towards  others. 


180  Tindal. 

the  higher  officer,  from  whom  thou  didst  take  the  charge 
over  them. 

Now  to  our  purpose — Whether  a  man  may  resist  vio- 
lence and  defend  or  avenge  himself?  I  say  nay,  in  the  first 
state,  where  thou  art  a  person  for  thyself  alone,  and  Christ's 
disciple.  There  thou  must  love,  and  of  love  do,  study, 
and  enforce;  yea,  and  suffer  all  things,  as  Christ  did,  to 
make  peace,  that  the  blessing  of  God  may  come  upon 
thee,  which  saith,  Blessed  are  the  peace  makers,  for  they 
shall  be  the  children  of  God.  If  thou  sufl?er  and  keepest 
peace  in  thyself  only,  thy  blessing  is,  the  possession  of  this 
world.  But  if  thou  so  love  the  peace  of  thy  brethren,  that 
thou  leave  nothing  undone  or  unsufiered  to  further  it,  thy 
blessing  is,  thou  shalt  be  God's  son,  and  consequently  pos- 
sess heaven. 

But  in  the  worldly  state,  where  thou  art  no  private  man, 
but  a  person  in  respect  of  others,  thou  not  only  mayest, 
but  also  must,  and  art  bound  under  pain  of  damnation  to 
execute  thine  office ;  where  thou  art  a  father,  thou  must 
have  obedience;  and  to  whom  thou  art  a  husband,  of 
her  thou  must  require  obedience  and  chastity;  and  to  get 
that,  attempt  all  that  the  law  of  the  land  commands  and 
wills.  And  of  thy  servants  thou  must  exact  obedience  and 
fear,  and  mayest  not  suffer  thyself  to  be  despised.  And 
where  thou  art  a  ruler  thereto  appointed,  thou  must  take, 
imprison,  and  slay  too ;  not  of  malice  and  hate,  to  avenge 
thyself,  but  to  defend  thy  subjects,  and  to  maintain  thine 
office. 

Concerning  thyself,  oppress  not  thy  subjects  with  rent, 
fines,  or  custom  at  all,  neither  pill  them  with  taxes  and 
such  like,  to  maintain  thine  own  lusts;  but  be  loving  and 
kind  to  them,  as  Christ  was  to  thee,  for  they  are  his  and 
the  price  of  his  blood.  But  those  that  are  evil  doers  among 
them,  and  vex  their  brethren,  and  will  not  know  thee  for 
their  judge  and  fear  thy  law,  them  smite,  and  upon  them 
draw  thy  sword,  and  put  it  not  up  until  thou  hast  done 
thine  office;  yet  without  hate  to  the  person,  for  his  mas- 
ter's sake,  and  because  he  is  in  the  first  regiment  thy 
brother,  but  to  am.end  him  only ;  or  if  it  cannot  be  but  that 
thou  must  lose  one  to  save  many,  then  execute  thine  office 
with  such  affection,  with  such  compassion  and  sorrow  of 
heart,  as  thou  wouldest  cut  off*  thine  own  arm  to  save  the 
rest  of  the  body. 


Exposition  upon  the  Sermon  on  the  Mount.       181 

Take  an  example:  Thou  art  in  thy  father's  house  among 
thy  brethren  and  sisters.  There  if  one  fight  with  another, 
or  if  any  do  thee  wrong,  thou  mayest  not  avenge  nor 
smite,  for  tiiat  pertains  to  thy  father  only.  But  if  thy  fa- 
ther give  thee  authority  in  his  absence  and  command  thee 
to  smite  if  they  will  not  be  ruled,  now  thou  art  another 
person.  Notwithstanding,  yet  thou  hast  not  put  off  the 
first  person,  but  art  a  brother  still,  and  must  ever  love,  and 
try  all  things  to  rule  with  love.  But  if  love  will  not  serve, 
then  thou  must  use  the  office  of  the  other  person,  or  sin 
against  thy  father.  Even  so  when  thou  art  a  temporal 
person,  thou  puttest  not  off  the  spiritual ;  therefore  thou  must 
ever  love.  But  when  love  will  not  help,  thou  must  with 
love  execute  the  office  of  the  temporal  person,  or  sin  against 
God.  A  mother  can  smite  and  love;  and  so  mayest  thou, 
with  love,  execute  the  office  of  thy  second  state.  And  the 
wife,  son,  servant,  and  subject  are  brethren  in  the  first  state, 
and  put  not  that  person  off,  by  reason  of  the  second  de- 
gree ;  and  therefore  must  they  love  ever,  and  with  love  pay 
custom,  tribute,  fear,  honour,  and  obedience  to  whom  they 
belong,  as  Paul  teaches,  Rom.  xiii.  And  though  the  other 
does  not  his  duty  and  love  thee,  but  rule  thee  with  rigor- 
ousness  and  deal  unkindly  with  thee,  thou  not  deserving  it, 
yet  cleave  thou  to  Christ,  and  love  still,  and  let  not  his  evil 
overcome  thy  goodness  and  make  thee  evil  also. 

And  as  after  the  example  above,  thy  father  hath  power 
over  thee,  to  command  thee  to  use  his  power  over  thy  bre- 
thren, even  so  hath  thy  master,  to  give  thee  his  authority 
over  thy  fellows.  Which  when  thou  hast,  thou  must  re- 
member that  thou  art  their  fellow  still,  and  bound  to  love 
still.  But  if  love  alone  will  not  help,  then  put  thy  master's 
authority  unto  thy  love.  And  so  the  ruler  has  power  over 
thee,  to  send  thee  to  use  violence  upon  thy  neighbour,  to 
take  him,  to  prison  him,  and  haply  to  kill  him  too.  And 
thou  must  ever  love  thy  neighbour  in  thine  heart,  by  the 
reason  that  he  is  thy  brother  in  the  first  state,  and  yet  obey 
thy  ruler,  and  go  with  the  constable,  or  like  officer,  and 
break  open  thy  neighbour's  door,  if  he  will  not  open  it  in 
the  king's  name;  yea,  and  if  he  will  not  yield  in  the  king's 
name,  thou  must  lay  on,  and  smite  him  to  the  ground  till 
he  be  subdued.  And  look  what  harm  he  gets,  yea,  though 
he  be  slain,  that  be  on  his  own  head.  For  thine  heart  loved 
him,  and  thou  desiredst  him  lovingly  to  obey,  and  hast  not 

TINDAL.  16 


182  TindaL 

avenged  thyself  in  that  state  where  thou  art  a  brother.  But 
in  the  worldly  state,  where  thou  art  another  manner  of  per- 
son in  this  case,  thou  hast  executed  the  authority  of  him 
that  hath  such  power  of  God  to  command  thee,  and  where 
thou  wert  damned  of  God  if  thou  didst  not  obey. 

And  like  is  it,  if  thy  lord  or  prince  send  thee  a  warfare 
into  another  land;  thou  must  obey  at  God's  commandment, 
and  go,  and  avenge  thy  prince's  quarrel,  which  thou  know- 
est  not  but  that  it  is  right.  And  when  thou  comest  thither, 
remember  what  thou  art  in  the  first  state  with  them  against 
whom  thou  must  fight,  how  that  they  are  thy  brethren  and 
as  deeply  bought  with  Christ's  blood  as  thou,  and  for 
Christ's  sake  to  be  beloved  in  thine  heart.  And  see  that 
thou  desire  neither  their  life  nor  goods,  save  to  avenge  thy 
prince's  quarrel,  and  to  bring  them  under  thy  prince's  power. 
And  be  content  with  thy  prince's  wages,  and  with  such  part 
of  the  spoil,  when  thou  hast  won,  as  thy  prince  or  his  de- 
puty appointeth  thee.  For  if  thou  hate  them  in  thine  heart, 
and  covet  their  goods,  and  art  glad  that  an  occasion  is 
found,  thou  carest  not  whether  it  be  right  or  wrong,  that 
thou  mayest  go  a  robbing  and  murdering  unpunished,  then 
art  thou  a  murderer  in  the  sight  of  God,  and  thy  blood  will 
be  shed  again  for  it,  either  in  the  same  war  following,  or 
when  thou  art  come  home,  as  thou  there  didst  in  thine 
heart,  so  shalt  thou  rob  and  steal,  and  be  hanged  for  thy 
labour,  or  slain  by  some  other  mischief. 

Now  concerning  the  goods  of  this  world,  it  is  easy  to 
judge.  In  the  first  state  or  degree,  thou  oughtest  to  be 
thankful  to  Christ,  and  to  love,  to  give  and  to  lend  to  them 
that  are  bought  with  his  precious  blood,  all  that  thou  art 
able.  For  all  that  thou  owest  to  Christ  whose  servant 
thou  art  to  do  his  will,  that  thou  must  pay  them.  And 
what  thou  doest  to  them,  that  same  thou  doest  to  Christ ; 
and  what  thou  art  not  ready  to  do  for  them,  that  deniest 
thou  to  do  for  Christ.  But  if  any  of  thy  brethren  will 
withhold,  or  take  away  by  force  above  that  thou  mayest 
spare,  by  the  reason  of  some  office  that  thou  hast  in  the 
second  state;  or  invade  thee  violently,  and  lay  more  on 
thy  back  than  thou  canst  bear ;  then  hold  thine  heart  and 
hand,  that  thou  neither  hate  nor  smite,  and  speak  fairly 
and  lovingly,  and  let  neighbours  go  between.  And 
when  thou  hast  proved  all  means  of  love  in  vain,  then 
complain  to  the  law,  and  to  the  officer  that  is  set  to  be  thy 


Exposition  upon  the  Sermon  on  the  Mount.       183 

father,  and  defend  thee,  and  to  judge  between  thee  and  thy 
brother. 

Thou  will  say, — The  text  forbids  me  to  go  to  law ;  for  it 
saith,  if  a  man  will  go  to  law  with  thee  and  take  thy  coat, 
thou  must  let  him  have  gown  and  all.  If  I  must  suffer 
myself  to  be  robbed  by  the  law,  wilt  thou  say,  by  what 
right  can  I  with  law  recover  mine  own?  I  answer, — Be- 
hold the  text  diligently.  For  by  no  right  of  law  can  a 
man  take  thy  coat  from  thee:  for  the  law  was  ordained 
of  God,  to  maintain  thee  in  thy  right  and  to  forbid  that 
wrong  should  be  done  thee.  Wherefore  the  text  means 
thus;  That  where  the  law  is  unjustly  ministered,  and  the 
governors  and  judges  corrupt,  and  take  bribes,  and  be  par- 
tial, there  be  patient  and  i-eady  to  suffer  ever  as  much  more, 
whatsoever  unright  be  done  thee,  rather  than  of  impatience 
thou  shouldest  avenge  thyself  on  thy  neighbour,  or  rail  or 
make  insurrection  against  the  superiors  whom  God  has  set 
over  thee.  For  to  rise  against  them,  is  to  rebel  against 
God,  and  against  thy  father  when  he  scourges  thee  for 
thine  offence,  and  a  thousand  times  more  sin  than  to  avenge 
thee  on  thy  neighbour.  And  to  rail  on  them  is  to  rail  on 
God,  as  though  thou  wouldest  blaspheme  him,  if  he  made 
thee  sick,  poor,  or  of  low  degree,  or  otherwise  than  thou 
wouldest  be  made  thyself. 

Thou  wilt  haply  say, — The  subjects  ever  choose  the 
ruler,  and  make  him  swear  to  keep  their  law,  and  to  main- 
tain their  privileges  and  liberty,  and  upon  that  submit  them- 
selves unto  him;  therefore,  if  he  rule  amiss,  they  are  not 
bound  to  obey,  but  may  resist  him,  and  put  him  down 
again.  I  answer, — your  argument  is  naught.  For  the 
husband  swears  to  his  wife;  yet  though  he  forswear  him- 
self, she  hath  no  power  to  compel  him.  Also  though  a 
master  keep  not  covenant  with  his  servant,  or  one  neigh- 
bour with  another,  yet  neither  servant,  nor  yet  neighbour, 
though  he  be  under  no  obedience,  hath  power  to  avenge; 
but  the  vengeance  pertains  ever  to  a  higher  officer,  to  whom 
thou  must  complain. 

Yea,  but  you  will  say, — It  is  not  alike.  For  the  whole 
body  of  the  subjects  choose  the  ruler.  Now  he  that  is  to 
bind,  he  it  is  to  loose :  therefore,  if  he  rule  amiss,  they  that 
set  him  up  may  put  him  down  again.  I  answer, — God, 
and  not  the  common  people,  choose  the  prince  though 
he  choose  him  by  them.  For  (Deut.  xvi.)  God  commands 
to  choose  and  set  up  officers;  and  therefore  is  God  the 


184  Tindal. 

chief  chooser  and  setter  up  of  them,  and  so  must  he  be  the 
chief  putter  down  of  them  again ;  so  that  without  his  spe- 
cial commandment,  they  may  not  be  put  down  again.  Now 
God  has  given  no  commandment  to  put  them  down  again; 
but  contrariwise,  when  we  have  anointed  a  king  over  us  at 
his  commandment,  he  saith, — Touch  not  mine  anointed. 
And  what  jeopardy  it  is  to  rise  against  thy  prince  that  is 
anointed  over  thee,  how  evil  soever  he  be,  see  in  the  his- 
tory of  king  David,  and  throughout  all  the  books  of  the 
kings.  The  authority  of  the  king  is  the  authority  of  God; 
and  all  the  subjects  compared  to  the  king,  are  but  subjects 
still,  though  the  king  be  ever  so  evil,  as  a  thousand  sons 
gathered  together  are  but  sons  still;  and  the  command- 
ment, Obey  your  fathers,  goeth  over  all,  as  well  as  over 
one.  Even  so  goeth  the  commandment  over  all  the  sub- 
jects: Obey  your  prince  and  the  higher  power,  and  he  that 
resisteth  him,  resisteth  God,  and  getteth  him  damnation. 
And  unto  your  argument,  I  answer, — he  that  bindeth  with 
absolute  power,  and  without  any  higher  authority,  his  is 
the  might  to  loose  again.  But  he  that  bindeth  at  another 
man's  commandment,  may  not  loose  again  without  the 
commandment  of  the  same.  As  they  of  London  choose 
them  a  mayor;  but  may  not  put  him  down  again,  how 
evil  soever  he  be,  without  the  authority  of  him  with  whose 
license  they  chose  him.  As  long  as  the  powers  or  officers 
be  one  under  another,  if  the  inferior  do  thee  wrong,  com- 
plain to  the  higher.  But  if  the  highest  of  all  do  thee  wrong, 
thou  must  complain  to  God  only.  Wherefore  the  only 
remedy  against  evil  rulers  is,  that  thou  turn  thine  eyes  to 
thyself  and  thine  own  sin,  and  then  look  up  to  God  and 
say,  O  Father,  for  our  sin,  and  the  sin  of  our  fathers,  is 
this  misery  come  upon  us,  we  know  not  thee  as  our  Father, 
to  obey  thee,  and  to  walk  in  thy  ways,  and  therefore  thou 
knowest  not  us  as  thy  sons,  to  set  loving  schoolmasters 
over  us.  We  hate  thy  law,  and  therefore  hast  thou, 
through  the  wickedness  of  unrighteous  judges,  made  that 
law  that  was  for  our  defence,  to  be  a  tyrant  most  cruel, 
and  to  oppress  us,  and  do  us  injury  above  all  other  kinds 
of  violence  and  robbing.  And  amend  thy  living,  and  be 
meek  and  patient,  and  let  them  rob  as  much  as  they  will, 
yet  shall  God  give  thee  food  and  raiment,  and  an  honest 
possession  in  the  earth,  to  maintain  thee  and  thine  withal. 

Moreover  concerning  thy  goods,  thou  must  remember 
how  that  thou  art  a  person  in  the  temporal  regiment,  and 


Exposition  upon  the  Sermon  on  the  Mount.         185 

the  king,  as  he  is  over  thy  body,  even  so  is  he  lord  of  thy 
goods,  and  of  him  thou  holdest  them,  not  for  thyself  only, 
but  to  maintain  thy  wife,  children,  and  servants,  and  to 
maintain  the  king,  the  realm,  and  the  country,  and  town 
or  city  where  thou  dwellest.  Wherefore  thou  mayest  not 
suffer  them  to  be  wasted,  that  thou  wert  not  able  to  do  thy 
duty,  no  more  than  a  servant  may  suffer  his  master's 
goods  to  go  to  wreck  negligently.  For  he  that  provides 
not  for  his,  and  especially  for  them  of  his  own  household, 
saith  Paul,  denies  the  faith,  and  is  worse  than  an  infidel. 
But  every  man  is  bound  to  labour  diligently  and  truly,  and 
therewith  so  soberly  to  live,  that  he  may  have  enough  for 
him  and  his,  and  somewhat  above,  for  them  that  cannot 
labour,  or  by  chance  are  fallen  into  necessity.  And  of  that 
give  and  lend,  and  look  not  for  it  again.  And  if  that  suf- 
fice not  thy  neighbour's  necessity,  then  speak  and  make 
labour  to  thy  brethren,  to  help  also.  For  it  is  a  common 
proverb.  Many  hands  make  light  work,  and  many  may 
bear  that  which  one  alone  cannot. 

And  thy  wife,  thy  children,  and  servants,  art  thou  bound 
to  defend.  If  any  man  would  force  thy  wife,  thy  daughter, 
or  thy  maid,  it  is  not  enough  for  thee  to  look  on,  and  say, 
God  amend  you.  Nay,  thou  must  execute  thine  office  and 
authority  which  the  king  gives  thee.  And  by  the  way 
thou  must  defend  thy  master  and  his  goods,  and  the  king's 
goods,  which  thou  hast  to  maintain  thy  wife  and  household 
withal,  and  thy  neighbour  that  goeth  with  thee,  against 
thieves  and  murderers.  And  against  all  such  persons  lay 
about  thee,  and  do  as  thou  wouldest  do  if  thou  were  under 
the  king's  standard  against  his  enemies  which  invade  the 
realm.  For  all  such  persons  are  mortal  enemies  to  the 
realm,  and  seek  to  put  down  the  king,  and  law,  and  all 
together,  and  to  make  that  it  might  be  lawful  to  sin 
unpunished.  And  of  this  manner  if  thou  mark  well 
the  difference  of  these  two  states  and  regiments  thou 
mayest  clear  up  all  like  doubts  that  shall  be  laid  against 
thee. 

Moreover  when  I  say.  There  are  two  regiments,  the  spi- 
ritual and  temporal;  even  so  I  say  that  every  person  bap- 
tized to  keep  the  law  of  God,  and  to  believe  in  Christ, 
is  under  both  the  regiments,  and  is  both  a  spiritual  person 
and  also  a  temporal,  and  under  the  officers  of  both  the 
regiments ;  so  that  the  king  is  as  deep  under  the  spiritual 
officer,  to  hear  out  of  God's  word  what  he  ought  to  be- 
16* 


186  Tindal. 

lieve,  and  how  to  live,  and  how  to  rule,  as  is  the  poorest 
beggar  in  the  realm.  And  even  so  the  spiritual  officer,  if 
he  sin  against  his  neighbour,  or  teach  false  doctrine,  is  un- 
der the  king's,  or  temporal  correction,  how  high  soever  he 
be.  And  look  how  it  is  to  be  condemned  for  the  king  to 
withdraw  himself  from  the  obedience  of  the  spiritual  offi- 
cer; that  is  to  say,  from  hearing  his  duty,  to  do  it,  and 
from  hearing  his  vices  rebuked,  to  amend  them ;  so  is  it  to 
be  condemned  for  the  spiritual  officer,  how  high  soever  he 
be,  to  withdraw  himself  from  under  the  king's  correction, 
if  he  teach  falsely,  or  sin  against  any  temporal  law. 

Finally,  ye  must  consider  that  Christ  here  teaches  his 
disciples,  and  them  that  should  be  the  light  and  salt  in 
living  and  doctrine,  to  shine  in  the  weak  and  feeble  eyes  of 
the  world,  diseased,  and  accustomed  to  darkness,  so  that 
without  great  pain  they  can  behold  no  light;  and  to  salt 
their  old  festered  sores,  and  to  fret  out  the  rotten  flesh, 
even  to  the  hard  quick,  that  it  smart  again;  and  spare  no 
degree.  But  tell  all  men,  high  and  low,  their  faults,  and 
warn  them  of  their  jeopardy,  and  exhort  them  to  the  right 
way.  Now  such  schoolmasters  shall  find  small  favour 
and  friendship  with  the  rulers  of  this  world,  or  defence  in 
their  laws.  As  Christ  warns  them,  (Matt,  x.)  saying,  I 
send  you  out  as  sheep  among  wolves.  Beware  therefore  of 
men,  for  they  shall  deliver  you  up  to  their  councils,  and 
shall  scourge  you  in  their  synagogues  or  council-houses, 
and  ye  shall  be  brought  before  the  chief  rulers  and  kings, 
for  my  sake.  And  he  there  teaches  them,  as  here,  to  arm 
themselves  with  patience,  and  to  go  forth  boldly,  with  a 
strong  faith  and  trust  in  the  succour  and  assistance  of  God 
only,  and  to  plant  the  gospel  with  all  love  and  meekness, 
and  to  water  it  with  their  own  blood,  as  Christ  did.  Thou 
mayest  not  in  that  state  come  with  a  sword,  to  defend 
either  thyself  or  thy  gospel,  and  to  compel  men  to  worship 
thee  as  God,  and  to  believe  what  thou  wilt.  Nay,  the 
sheep  use  no  such  regiment  among  wolves.  If  thou  be  a 
sheep,  thou  art  not  in  evil  taking  if  thou  canst  bring  to  pass 
that  the  wolf  be  content  with  thy  fleece  only,  and  to  shear 
thee  yearly. 

Give  to  him  that  asketh,  and  from  him  that  would 
borrow  turn  not  awa}^  Luke  saith.  Give  to  whosoever 
asketh  thee:  that  is  to  say.  Wheresoever  thou  seest  need, 
or  seest  not  the  contrary,  but  there  may  be  need ;  to  the 
uttermost  of  thy  power  there  open  thine  heart,  and   be 


Exposition  upon  the  Sermon  on  the  Mount.       187 

merciful  only.  And  of  mercifulness  set  God  thy  Father,  and 
Christ  thy  Lord  and  Master  for  an  example ;  and  strive  to 
be  as  like  them  as  thou  canst.  If  thou  be  merciful,  God  has 
bound  himself  to  be  merciful  to  thee  again.  Lo,  is  not  this 
an  exceeding  great  thing,  that  God,  who  of  no  right  ought 
to  be  bound  to  his  creatures,  hath  yet  put  it  wholly  in  thine 
own  hands,  to  bind  them  against  the  day  of  thy  tribulation, 
then  to  show  thee  mercy? 

Concerning  lending,  proceed  by  the  aforesaid  rule  of 
mercy.  Many,  in  extreme  need,  yet  ashamed  to  beg,  shall 
desire  thee  to  lend.  Unto  such,  instead  of  lending,  give; 
or  say  thus,  Lo,  here  is  as  much  as  ye  require.  If  ye  can 
pay  it  again,  well,  do  so,  and  ye  shall  find  me  ready 
against  another  time,  to  lend  or  give,  if  need  be,  as  much 
more.  But  and  if  ye  shall  not  be  able  to  pay  it  again, 
trouble  not  your  conscience,  I  give  it  you.  We  be  all  one 
man's  children:  one  man  hath  bought  us  all  with  his  blood, 
and  bound  us  lo  help  one  another.  And  with  so  doing, 
thou  shall  win  the  heart  of  him  to  thy  Father. 

Concerning  merchandise,  and  chapmen,  the  less  borrow- 
ing were  among  them,  the  better  should  the  commonwealth 
be.  If  it  were  possible,  I  would  it  were,  to  exchange  ware 
for  ware,  or  money  for  ware,  or  part  money  and  part  ware. 
But  if  it  will  not  be;  but  that  a  man  to  get  his  living  with, 
must  needs  lend,  and  call  for  it  again  to  find  his  household, 
and  to  pay  his  debts;  then  in  the  lending,  be  first  single 
and  harmless  as  a  dove,  and  then  as  wise  as  a  serpent. 
And  take  heed  to  whom  thou  lendest.  If  when  thou  hast 
lent  to  an  honest  man,  God  visit  him  and  fake  away  his 
goods,  with  what  chance  it  be,  whether  by  sea  or  land,  that 
he  is  not  able  to  pay  thee;  then  to  prison  him,  or  to  sue 
him  at  the  law,  or  once  to  speak  an  unkind  word,  were 
against  the  law  of  love,  and  contrary  to  showing  mercy. 
There  thou  must  suffer  with  thy  neighbour  and  brother  as 
Christ  did  with  thee,  and  as  God  doth  daily.  If  anunthrift 
has  beguiled  thee,  and  spent  thy  goods  away,  and  has  not 
to  pay,  then  hold  thine  hand  and  heart,  that  thou  avenge 
not  thyself;  but  love  him,  and  pray  for  him,  and  remember 
how  God  has  promised  lo  bless  the  patient  and  meek.  Ne- 
vertheless, because  such  persons  corrupt  the  common  man- 
ners, and  cause  the  name  of  God  the  less  to  be  feared,  men 
ought  to  complain  upon  such  persons  to  the  officer  that  is 
ordained  of  God  to  punish  evil  doers,  and  the  officer  is 
bound  to  punish  them.    If  thou  hast  lent  to  a  fox,  who  with 


188  Tindal, 

cavillation  will  keep  thy  goods  from  thee;  then  if  the  ruler 
and  the  law  will  not  help  thee  to  thy  right,  do  as  it  is  above 
said  of  him  that  will  go  to  law  with  thee,  and  take  thy  coat 
from  thee.  That  is  to  say,  be  content  to  lose  that  and  as 
much  more  to  it,  rather  than  thou  wouldest  avenge  thyself. 
Let  not  the  wickedness  of  other  men  pluck  thee  from  God. 
But  abide  by  God  and  his  blessings,  and  tarry  his  judg- 
ment. Liberality  is  mercifulness  that  bindeth  God  to  be 
merciful  again.  Covetousness,  the  root  of  all  evil,  and  fa- 
ther of  all  false  prophets,  and  the  school-master  that  teaches 
the  messengers  of  Satan  to  disguise  themselves  like  to  the 
messengers  of  Christ,  is  merciless;  that  shall  have  judg- 
ment without  mercy;  and  therefore  Christ  exhorts  all  his  so 
diligently,  and  above  all  things  to  be  liberal,  and  to  beware 
of  covetousness. 

22.  Ye  have  heard,  how  it  is  said.  Thou  shall  love  thy 
neighbour,  and  hate  thine  enemy.  But  I  say  unto  you, 
Love  your  enemies.  Bless  them  that  curse  you,  do  good 
to  them  that  hate  you.  Pray  for  them  which  do  you 
wrong  and  persecute  you.  That  ye  may  be  the  children 
of  your  heavenly  Father.  For  he  maketh  his  sun  to  arise 
over  the  evil  and  over  the  good,  and  sendeth  rain  upon 
the  righteous  and  unrighteous.  For  if  ye  love  them  that 
love  you,  what  reward  shall  ye  have  ?  do  not  the  publi- 
cans so?  And  if  ye  be  friendly  to  your  brethren  only, 
what  singular  thing  do  ye  ?  do  not  the  publicans  like- 
wise ?  Ye  shall  therefore  be  perfect,  as  your  Father, 
which  is  in  heaven,  is  perfect. 

This  text  of  hating  a  man's  enemy,  stands  not  in  any 
one  place  of  the  Bible,  but  is  gathered  of  many  places, 
in  which  God  commands  the  children  of  Israel  to  destroy 
their  enemies,  the  Canaanites,  the  Amorites,  the  Amalek- 
ites,  and  other  heathen  people;  as  the  Moabites,  and 
Ammonites,  which  sought  to  bring  them  out  of  the  favour 
of  God,  and  to  destroy  the  name  of  God.  The  Amalekites 
came  behind  them,  and  slew  all  that  were  faint  and  weary 
by  the  way,  as  they  came  out  of  Egypt.  The  Moabites 
and  Ammonites  hired  Balaam  to  curse  them,  and  beguiled 
them  with  their  women,  and  made  a  great  plague  among 
them.  These  and  the  like  nations  were  perpetual  enemies 
to  their  land  which  God  had  given  them,  and  also  of  the 
name  of  God,  and  of  their  faith.     For  which  cause  they 


Exposition  upon  the  Sermon  on  the  Mount.       189 

not  only  might  lawfully,  but  were  also  bound  to  hate  them, 
and  to  study  their  destruction  again;  howbeit  they  might 
not  yet  hate,  of  the  said  nations,  such  as  were  converted 
to  their  faith. 

Now  by  reason  of  such  texts  as  commanded  to  hate  the 
common  enemies  of  their  country,  and  of  God  and  his  law, 
and  of  their  faith,  the  pharisees'  doctrine  was,  that  a  man 
might  lawfully  hate  all  his  private  enemies  without  excep- 
tion, nor  was  bound  to  do  them  good.  And  yet  Moses 
saith.  Thou  shalt  not  hate  thy  brother  in  thine  heart.  And 
again.  Thou  shalt  not  avenge  thyself,  nor  bear  hate  in  thy 
mind  against  the  children  of  thy  people.  And  if  thine 
enemy's  ass  sink  under  his  burden,  help  to  lift  him  up 
again.  And  if  his  ox.  or  ass  go  astray,  bring  them  home 
again;  all  which,  no  doubt,  the  pharisees  interpreted  for 
good  counsel,  but  not  for  precepts ;  wherefore  Christ  salteth 
their  doctrine,  and  proves  that  a  man  is  bound  both  to  love 
and  to  do  good  to  his  enemy;  and  as  a  dutiful  son,  though 
his  brethren  be  ever  so  evil,  yet  to  love  them,  and  show 
them  kindness  for  his  father's  sake,  and  to  study  to  amend 
them.  What  hast  thou  to  rejoice  of,  if  thy  religion  be  no 
better  than  the  religion  of  thieves?  For  thieves  love  among 
themselves;  and  so  do  the  covetous  of  the  world,  as  the 
usurers  and  publicans,  who  bought  in  great  the  emperor's 
tribute,  and  to  make  their  utmost  advantage,  did  overrate 
the  people.  Nay,  it  is  not  enough  for  thee  to  love  thy  be- 
nefactors only,  as  monks  and  friars  do,  and  them  of  thine 
own  coat  and  order,  or  the  brethren  of  thine  own  abbey 
only,  for  among  some  their  love  stretches  no  further,  and 
that  shall  he  that  is  removed  out  of  another  cloister  thither 
well  find;  yea,  and  in  some  places  charity  reaches  not  to 
all  the  cells  of  the  same  cloister,  and  to  all  the  monks  that 
were  professed  in  the  same  place.  But  lift  up  thine  eyes 
unto  thy  heavenly  Father,  and  as  thy  Father  doth,  so  do 
thou  love  all  thy  Father's  children.  He  ministers  sun  and 
rain  to  good  and  bad,  by  which  two,  understand  all  his 
benefits.  For  of  the  heat  and  drought  of  the  sun,  and  cold 
and  moisture  of  the  rain,  spring  all  things  that  are  neces- 
sary to  the  life  of  man.  Even  so  provoke  thou  and  draw 
thine  evil  brethren  to  goodness,  with  patience,  with  love  in 
word  and  deed,  and  pray  for  them,  to  Him  that  is  able  to 
make  them  better  and  to  convert  them.  And  so  thou  shalt 
be  thy  Father's  dutiful  son,  and  perfect  as  he  is  perfect. 
The  text  saith  not,  Ye  shall  be  as  perfect  as  God,  but  per- 


190  Tindal. 

feet  after  his  example.  To  be  perfect  in  the  Scripture  is 
not  to  be  a  monk  or  a  friar,  or  never  to  sin.  For  Christ 
teaches  not  here  monks  or  friars,  but  his  disciples  and 
every  Christian  man  and  woman.  And  to  be  in  this  life 
altogether  without  sin  is  impossible.  But  to  be  perfect,  is 
to  have  pure  doctrine  without  false  opinions,  and  that  thine 
heart  be  to  follow  that  learnino;. 


AN  EXPOSITION  OF  THE  SIXTH  CHAPTER. 

Take  heed  to  your  alms,  that  ye  do  it  not  before  men,  to  be 
seen  of  them,  or  else  ye  get  no  reivard  of  your  Father 
which  is  in  heaven.  Therefore  when  thou  givest  alms, 
make  not  a  trumpet  to  be  blown  before  thee,  as  the  hy- 
pocrites do  in  the  synagogues  and  in  the  streets,  to  be 
praised  of  men.  Verily  I  say  unto  you,  they  have  their 
reward.  But  thou  when  thou  givest  alms,  let  not  thy 
left  hand  know  what  thy  right  hand  doth,  that  thine 
alms  may  be  in  secret.  And  then  thy  Father  which 
seeth  in  secret,  shall  reward  thee  openly. 

As  Christ  rebuked  their  doctrine  above,  even  so  here 
he  rebukes  their  works;  for  out  of  devilish  doctrine  can 
spring  no  godly  works.  But  what  works  rebukes  he? 
verily  such  as  God  in  the  Scripture  commands,  and  with- 
out which  no  man  can  be  a  Christian  man;  even  prayer, 
fasting,  and  alms-deeds.  For  as  the  Scripture,  when  cor- 
rupted with  glosses,  is  no  more  God's  word,  even  so  the 
deeds  commanded  in  the  Scripture,  when  the  intent  of  them 
is  perverted,  are  no  more  godly  deeds.  What  said  the 
scribes  and  pharisees  of  him,  think  ye,  when  he  rebuked 
such  manner  of  works?  No  doubt  as  they  said  when  he 
rebuked  their  false  glosses,  that  he  destroyed  the  law  and 
the  prophets,  interpreting  the  Scripture  after  the  literal 
sense,  which  killeth,  and  after  his  own  brain,  quite  con- 
trary to  the  common  faith  of  holy  church,  and  the  minds 
of  great  clerks,  and  authentic  expositions  of  old  holy  doc- 
tors. Even  so  here  what  else  could  they  say,  than,  "  Be- 
hold the  heretic,  and  did  not  we  tell  you  before  whereto 
he  would  come,  and  that  he  kept  some  mischief  behind, 
and  cast  not  out  all  his  venom  at  once ; — see  to  what  all  his 
godly  new  doctrine  that  sounded  so  sweetly,  is  come !     He 


Exposition  upon  the  Sermon  on  the  Mount,       191 

preached  all  of  love,  and  would  have  the  people  saved  by- 
faith,  so  long  till  that  now  at  the  last,  he  preaches  against 
all  deeds  of  mercy,  as  prayer,  fasting,  and  alms-deeds,  and 
destroys  all  good  works.  His  disciples  fast  no  more  than 
dogs,  they  despise  their  divine  service,  and  come  not  to 
church;  yea,  and  if  the  holiest  of  all  St.  Francis's  order 
ask  them  for  alms,  they  bid  him  labour  with  his  hands, 
and  get  his  living,  and  say  that  he  that  labours  not  is  not 
worthy  to  eat,  and  that  God  bade  that  no  such  strong 
lubbers  should  loiter,  and  go  a  begging,  and  be  chargeable 
to  the  congregation,  and  eat  up  what  other  poor  men  get 
with  the  sweat  of  their  bodies;  yea,  and  at  the  last  ye 
shall  see,  if  we  resist  him  not  betimes,  that  he  shall  move 
the  people  to  insurrection,  as  Caiaphas  said,  and  the  Ro- 
mans shall  come  and  take  our  land  from  us."  As  ye  see 
in  the  text,  (Luke  xxiii.)  when  they  could  not  drive  the 
people  from  him  with  those  persuasions,  they  accused  him 
to  Pilate,  saying.  We  have  found  this  fellow  perverting 
the  people,  and  forbidding  to  pay  tribute  to  Caesar,  and 
saying  that  he  is  Christ,  a  king.  Wherefore  thou  canst 
not  be  Caesar's  friend,  if  thou  let  him  escape.  But  after 
all  these  blasphemies,  yet  must  the  Holy  Ghost  rebuke  the 
world  of  their  righteousness,  yea,  of  their  false  righteous- 
ness and  false  holiness,  which  are  neither  righteousness 
nor  holiness,  but  colour  of  hypocrisy. 

Christ  here  destroys  not  prayer,  fasting,  and  alms- 
deeds,  but  preaches  against  the  false  purpose  and  intent 
of  such  works,  and  perverting  the  true  use;  that  is  to  say, 
their  seeking  of  glory,  and  that  they  esteemed  themselves 
righteous  thereby,  and  better  than  other  men,  and  so  de- 
spised and  condemned  their  brethren.  With  our  alms, 
which  is  as  much  to  say  as  deeds  of  mercy,  or  compassion, 
we  ought  to  seek  our  Father's  glory  only,  even  the  wealth 
of  our  brethren,  and  to  win  them  to  the  knowledge  of  our 
Father,  and  the  keeping  of  his  law.  He  that  seeks  the 
glory  of  his  good  works,  seeks  the  glory  that  belongeth  to 
God,  and  maketh  himself  God.  Is  it  not  a  blind  thing 
of  the  world,  that  either  they  will  do  no  good  works  at  all, 
or  will  be  God  for  their  good  works,  and  have  the  glory 
themselves? 

Concerning  blowing  of  trumpets,  and  ringing  of  bells, 
or  making  a  cry,  to  call  men  to  fetch  alms,  though  the 
right  way  be,  that  we  should  know  in  every  parish  all  our 
poor,   and   have   a   common  coffer   for   them;    and  that 


192  Tindal 

strangers  should  bring  a  letter  of  recommendation  with 
them  of  their  necessity,  and  that  we  have  a  common  place 
to  receive  ihem  into  for  the  time,  and  though  also  we 
ought  to  flee  all  occasions  of  vain  glory,  yet  while  the 
world  is  out  of  order,  to  do  it  is  not  to  be  condemned. 
So  that  the  very  meaning,  both  that  we  blow  no  trumpets, 
and  that  the  left  hand  know  not  what  the  right  hand  doth, 
is,  that  we  do  as  secretly  as  we  can,  and  in  no  wise  seek 
glory,  or  receive  it  if  it  were  proffered;  but  to  do  our 
deeds  in  singleness  of  conscience  to  God,  because  it  is  his 
commandment,  and  even  of  pure  compassion  and  love  to 
our  brethren;  and  not  that  our  good  deeds,  through  stand- 
ing in  our  own  conceit,  should  cause  us  to  despise  them. 
If  thou  be  tempted  to  vain  glory  for  thy  good  deeds,  then 
look  on  thine  evil  thereto,  and  put  the  one  in  the  one  ba- 
lance, and  the  other  in  the  other.  And  then,  if  thou  un- 
derstand the  law  of  God  at  all,  tell  me,  which  weigheth 
the  heavier. 

If  what  thou  doest  tempt  thee,  then  consider  what  thou 
doest  not.  If  it  move  thee  to  set  up  thy  comb,*  when 
thou  givest  thy  brother  a  farthing  or  a  halfpenny,  ponder 
in  thine  heart  how  far  thou  art  off*  from  loving  him  as  well 
as  thyself,  and  caring  for  him  as  much  as  for  thyself  And 
be  sure  how  much  thou  lackest  of  that,  so  much  thou  art 
in  sin,  and  that  in  damnable  sin,  if  God,  for  Christ's  sake, 
did  not  pardon  thee;  because  thine  heart  mourns  therefore, 
and  ihou  fightest  with  thyself  to  come  to  such  perfection. 
If  a  peacock  looked  well  at  his  feet,  and  marked  the  evil- 
favoured  shrieking  of  his  voice,  he  would  not  be  so  proud 
of  the  beauty  of  his  tail. 

Finally;  That  many  dispute.  Because  God  has  pro- 
mised to  reward  our  deeds  in  heaven,  therefore  our  deeds 
deserve  heaven ;  and  because  he  promises  to  show  mercy 
to  the  merciful,  that  with  our  deeds  we  deserve  mercy; 
and  because  he  promises  forgiveness  of  sins  to  them  that 
forgive,  that  our  deeds  deserve  forgiveness  of  sin,  and  so 
justify  us : — I  answer,  First,  there  is  enough  spoken  thereof 
in  other  places;  so  that  to  those  who  have  read  that,  it  is 
superfluous  to  rehearse  the  matter  again.  Furthermore, 
the  argument  is  naught,  and  holds  by  no  rule.  See  ye 
not  that  the  father  and  mother  have  more  right  to  the 
child  and  to  all  it  can  do,  than  to  an  ox  or  a  cow?  It  is 
their  flesh  and  blood,  nourished  up  with  their  labour  and 
*  To  be  proud. 


Exposition  upon  the  Sermon  on  the  Mount.       193 

cost.  The  life  of  it,  and  the  maintenance  and  continuance 
thereof,  is  their  benefit;  so  that  it  is  not  able  to  recom- 
pense what  it  owes  to  its  father  and  mother  by  a  thousand 
parts. 

And  though  it  be  not  able  to  do  its  duty,  nor  for  blind- 
ness to  know  its  duty,  yet  the  father  and  mother  promise 
more  gifts  still  without  ceasing,  and  such  as  they  think 
should  most  make  it  to  see  love,  and  provoke  it  to  be  will- 
ing to  do  part  of  its  duty.  And  when  it  has  done  amiss, 
though  it  have  no  power  to  do  satisfaction,  nor  desire  or 
courage  to  come  to  the  right  way  again,  yet  their  love 
and  mercy  abide  still  so  great  to  it,  that  upon  appoint- 
ment of  mending,  they  not  only  forgive  what  is  past,  and 
fulfil  their  promise  nevertheless,  but  promise  greater  gifls 
than  ever  before,  and  to  be  better  father  and  mother  to  it 
than  ever  they  were.  Now  when  it  cannot  do  that  thou- 
sandth part  of  its  duty,  how  could  it  deserve  such  promises 
of  the  father  and  mother,  as  a  labourer  does  his  hire? 
The  reward  thereof  comes  of  the  love,  mercy,  and  truth  of 
the  father  and  mother,  as  well  when  the  child  keeps  the 
appointment,  as  when  they  fulfil  their  promise  when  it  has 
broken  the  appointment;  and  not  of  the  deserving  of  the 
child. 

Even  so,  if  we  were  not  thus  drowned  in  blindness,  we 
should  easily  see  that  we  cannot  do  the  thousandth  part  of 
our  duty  to  God:  no,  though  there  were  no  life  to  come. 
If  there  were  no  life  to  come,  it  were  not  right  that  I 
should  touch  any  creature  of  God  otherwise  than  he  has 
appointed.  Though  there  were  no  life  to  come,  it  had 
nevertheless  been  right  that  Adam  had  abstained  from  the 
forbidden  tree,  and  from  all  others  too,  if  they  had  been 
forbidden.  Yea,  and  though  there  were  no  life  to  come, 
it  were  not  the  less  right  that  I  loved  my  brother,  and  for- 
gave him  to-day,  seeing  I  shall  sin  against  him  to-morrow. 
Because  a  father  cannot  give  his  children  heaven,  has  he 
no  power  to  charge  them  to  love  one  another,  and  to 
forgive,  and  not  avenge  one  another?  And  has  he  not 
right  to  beat  them  if  they  smite  each  other,  because  he 
cannot  give  them  heaven?  A  bondman  that  hath  a  master 
more  cruel  than  a  reasonable  man  would  be  to  a  dog,  if 
there  were  no  heaven,  might  this  bond-servant  accuse 
God  of  unrighteousness,  because  he  has  not  made  him  a 
master?  Now,  then,  when  we  cannot  do  our  duty  by  a 
thousand  parts,  though  there  were  no  such  promises,  and 

TINDAL.  17 


194  Tindal. 

that  the  thing  commanded  is  no  less  our  duty  though  no 
such  promise  were ;  it  is  easy  to  perceive  that  the  reward 
promised  comes  of  the  goodness,  mercy,  and  truth  of  the 
promiser,  to  make  us  the  more  glad  to  do  our  duty,  and 
not  of  the  deserving  of  the  receiver.  When  we  have  done 
all  we  can,  we  ought  to  say  in  our  heart,  that  it  was  our 
duty,  and  that  we  ought  to  do  a  thousand  times  more;  and 
that  God,  if  he  had  not  promised  us  mercy,  of  his  goodness 
in  Christ,  might  yet  of  right  condemn  us  for  that  which  we 
have  left  undone. 

And  as  touching  forgiveness  of  sin ;  though  forgiveness 
of  sin  be  promised  unto  thee,  yet  challenge  it  not  by  thy 
merits,  but  by  the  merits  of  Christ's  blood ;  and  hear  what 
Paul  saith,  (Phil,  iii.)  Concerning  the  righteousness  of  the 
law  I  was  faultless,  or  such  as  no  man  could  rebuke.  But 
the  things  that  were  to  advantage,  I  thought  damage  for 
Christ's  sake;  yea,  I  think  all  things  to  be  damage,  or 
loss,  for  the  excellent  knowledge  sake  of  Christ  Jesus  my 
Lord ;  for  whose  sake  I  let  all  go  to  loss,  and  count  them 
as  chaff  or  refuse,  that  is  to  say,  as  things  which  are 
purged  out,  and  refused,  when  a  thing  is  tried  and  made 
perfect;  that  I  might  win  Christ,  and  might  be  found  in 
him ;  not  having  my  righteousness  that  cometh  of  the  law, 
but  that  which  cometh  of  faith  in  Christ  Jesus;  which 
righteousness  cometh  of  God  through  faith,  and  is  to  know 
him,  and  the  power  of  his  resurrection,  how  he  is  Lord 
over  all  sin,  and  the  only  thing  that  slays  and  vanquishes 
sin ;  and  to  know  also  the  fellowship  of  his  passion,  that  I 
might  be  made  like  unto  his  death. 

So  that  when  righteousness  and  true  merits  be  tried,  we 
must  be  content  that  ours  be  the  chaff,  and  Christ's  the 
pure  corn;  ours  the  scum  and  refuse,  and  Christ's  the 
pure  gold.  And  we  must  fashion  ourselves  like  unto 
Christ,  and  take  every  man  his  cross,  and  slay  and  mor- 
tify sin  in  the  flesh,  or  else  we  cannot  be  partakers  of  his 
passion.  The  sin  we  do  before  our  conversion  is  forgiven 
clearly,  through  faith,  if  we  repent,  and  submit  ourselves 
to  a  new  life.  And  the  sin  we  do  against  our  wills,  I 
mean  the  will  of  the  Spirit,  (for  after  our  conversion  we 
have  two  wills,  fighting  one  against  the  other,)  that  sin  is 
also  forgiven  us  through  faith,  if  we  repent  and  submit 
ourselves  to  amend.  And  our  diligence  in  working  keeps 
us  from  sinning  again,  and  diminishes  the  sin  that  re- 
mains in  the  flesh,  and  makes  us  pure  and  less  apt  and 


Exposition  upon  the  Sermon  on  the  Mount.       195 

disposed  to  sin;  and  it  makes  us  joyful  in  adversities, 
and  strong  in  temptations,  and  bold  to  go  unto  God  with  a 
strong  and  fervent  faith  in  our  prayers,  and  sure  that  we 
shall  be  heard  when  we  cry  for  help  in  need,  either  for 
ourselves  or  for  our  brethren.  Now,  they  that  be  negligent 
and  sin,  are  brought  in  temptation  unto  the  point  of  des- 
peration, and  feel  the  very  pains  of  hell;  so  that  they 
stand  in  doubt  whether  God  has  cast  them  away  or  no. 
And  in  adversity  they  be  sorrowful  and  discouraged,  and 
think  that  God  is  angry,  and  punishes  them  for  their  sins. 
When  a  child  takes  pains  to  do  his  father's  pleasure,  and 
is  sure  that  he  shall  have  thanks  and  a  reward  for  his  la- 
bour, he  is  happy,  and  rejoices  in  the  work  and  pain  that 
he  suffers ;  and  so  is  the  adversity  of  them  that  keep  them- 
selves from  sinning.  But  a  child  when  he  is  beaten  for 
his  fault,  or  when  he  thinks  his  father  is  angry,  and  loves 
him  not,  is  soon  desperate  and  discouraged;  so  is  the  ad- 
versity of  them  that  are  w^eak,  and  sin  oft.  A  child  that 
never  displeases  his  father,  is  bold  in  his  father's  presence 
to  speak  for  himself,  or  his  friend.  But  he  that  oft  offends, 
and  is  corrected  or  chid,  though  the  peace  be  made  again, 
yet  the  remembrance  of  his  offences  makes  him  fearful, 
and  to  mistrust,  and  to  think  his  father  would  not  hear  him ; 
so  is  the  faith  of  the  weak  that  sin  oft.  But  as  for  them  that 
profess  not  a  new  living,  howsoever  much  they  dream  of 
faith,  they  have  no  faith  at  all ;  for  they  have  no  promise, 
except  they  be  converted  to  a  new  life.  And  therefore  in 
adversities,  temptation,  and  death,  they  utterly  despair  of 
all  mercy,  and  perish. 

And  when  thou  prayest,  thou  shalt  not  he  like  the  hypo- 
crites. For  they  love  to  stand  and  pray  in  the  syna- 
gogues, and  in  corners  of  the  streets,  that  they  might  he 
seen  of  men.  Verily,  I  say  unto  you,  they  have  their 
reivard.  Thou,  therefore,  when  thou  prayest,  go  into 
thy  chamher,  and  shut  thy  door,  and  pray  to  thy  Father 
which  is  in  secret.  And  thy  Father  which  seeth  in 
secret  shall  reward  thee  openly. 

After  alms  follows  prayer.  For  as  it  is  a  Christian  man's 
part  to  help  his  neighbour,  and  to  bear  with  him  when  he 
is  overcharged,  and  to  suffer  with  him,  and  to  stand  one  by 
another,  as  long  as  we  live  here  on  this  earth;  even  so, 
because  we  are  ever  in  such  peril  and  cumbrance  that  we 


196  Tindah 

cannot  rid  ourselves  out,  we  must  daily  and  hourly  cry  to 
God  for  aid  and  succour,  as  well  for  our  neighbours,  as  for 
ourselves. 

To  give  alms,  to  pray,  to  fast,  or  to  do  any  thing  at  all, 
whether  between  thee  and  God,  or  between  thee  and  thy 
neighbour,  thou  canst  never  do  to  please  God  therewith, 
except  thou  hast  the  true  knowledge  of  God's  word  to  sea- 
son thy  deeds  withal.  For  God  hath  put  a  rule  in  the 
Scripture,  without  which  thou  canst  not  move  a  hair  of 
thine  head,  but  it  is  condemnable  in  the  sight  of  God.  As 
it  is  of  the  Jews,  though,  as  Paul  beareth  them  record,  they 
have  a  fervent  zeal  to  God,  yea,  and  have  the  Scripture 
thereto;  yet  because  they  have  not  the  true  understanding, 
all  is  damnable  that  they  do.  Hypocrites,  with  scraps  of 
alms,  get  a  hundred  fold.  And  with  prayer  they  get  praise, 
as  thou  seest  here,  and  pray  thereto,  and  rob  widows' 
houses,  as  thou  readest  Matt,  xxiii.  And  with  fasting  they 
get  fat  bellies,  full  dishes,  and  ever  more  than  enough! 
And  yet  there  is  no  alms,  praying,  or  fasting  among  them, 
in  the  sight  of  God.  With  their  prayers  they  exclude  all 
true  prayers,  and  make  it  impossible  that  there  should  be 
any  among  them.  For  prayer  is  a  longing  for  the  honour 
and  name  of  God,  that  all  men  should  fear  him,  and  keep 
his  precepts,  and  believe  in  him.  And,  contrary  to  that, 
they  seek  their  own  honour,  that  men  should  fear  them, 
and  keep  their  ordinances,  and  believe  in  their  sweet  bless- 
ings, prayers,  pardons,  and  whatsoever  they  promise.  If 
they  bid  fast,  thou  must  do  it  or  be  damned,  and  be  a  here- 
tic and  rebellious  to  holy  church.  If  they  dispense,  and 
give  thee  clean  remission  to  eat  flesh  on  Good  Friday, 
though  thou  be  ever  so  lusty,  thou  must  obey,  or  else  thou 
art  damned,  and  a  heretic,  because  thou  dost  not  believe  in 
holy  church.  Prayer  also  is  to  give  God  thanks  for  the 
benefits  received.  Contrary  to  which,  they  will  first  have 
thanks  of  the  world  for  their  prayers,  and  rob  not  only 
widows'  houses,  but  also  lord,  prince,  emperor,  and  all  the 
world,  of  house  and  land ;  yea,  and  of  their  wits  too.  And 
then  they  bind  God  to  thank  them,  and  to  give  them,  be- 
side the  thanks  which  they  have  gotten  in  the  world,  not 
only  heaven  and  a  higher  place,  but  that  he  give  heaven  to 
no  other  man,  save  through  their  merits ! 

Prayer  also  is  a  complaining  and  a  showing  of  thine  own 
misery  and  necessity,  or  of  thy  neighbour's,  before  God, 
desiring  him,  with  all  the  power  of  thine  heart,  to  have 


Exposition  upon  the  /Sermon  on  the  Mount.       197 

compassion  and  to  succour.  Contrary  to  this,  they  have 
excluded  with  their  prayers  all  necessity  and  misery  from 
among  them.  They  are  lords  over  all,  and  do  what  they 
will  through  the  whole  world.  Kings  and  emperors  are 
their  servants ;  they  need  but  say  the  word,  and  their  will 
is  fulfilled.  And  as  for  their  neighbours,  they  have  no 
compassion  upon  them,  to  bring  their  complaints  before 
God ;  but  with  their  prayers  they  rob  them  of  that  little  they 
have,  and  so  make  them  more  miserable. 

Of  entering  into  the  chamber  and  shutting  the  door  to. — 
The  meaning  is,  that  we  should  avoid  all  worldly  praise  and 
profit,  and  pray  with  a  single  eye  and  true  intent  according 
to  God's  word;  and  we  are  not  forbidden  thereby  to  pray 
openly.  For  we  must  have  a  place  to  come  together  to 
pray  in  general,  to  thank  and  to  cry  to  God  for  common 
necessities,  as  well  as  to  preach  the  word  of  God  in,  where 
the  priest  ought  to  pray  in  the  mother  tongue,  that  the  name 
of  God  may  be  hallowed,  and  his  word  faithfully  taught  and 
truly  understood,  and  faith  and  godly  living  increased;  and 
for  the  king  and  rulers,  that  God  will  give  them  his  Spirit, 
to  love  the  commonwealth;  and  for  peace,  that  God  will 
defend  us  from  all  enemies;  for  weather  and  fruits;  that 
God  will  keep  away  pestilence  and  all  plagues.  And  the 
priest  should  be  an  example  to  the  people  how  they  should 
pray.  There  are  of  such  things  as  the  priests  and  others 
babble,  and  not  pray,  many  good  collects  that  would  much 
edify  the  people  if  they  were  spoken  in  the  mother  tongue. 
And  then,  while  the  priests  sing  psalms,  let  every  man  pray 
privately,  and  give  God  thanks  for  such  benefits  as  his  heart 
knows  he  hath  received  of  God,  and  commend  to  God  his 
private  necessities,  and  the  private  necessities  of  his  neigh- 
bours, which  he  knows  and  is  privy  to.  Neither  is  there  in 
all  such  any  jeopardy  of  vain  glory.  But  and  if  God  has 
given  any  man  the  spirit  of  praying,  as  all  men  have  not 
like  gifts,  that  he  pray  oft  and  when  others  do  not;  then  to 
have  a  secret  place  to  pray  in,  both  for  the  avoiding  of  vain 
glory,  and  speech  of  people,  and  that  thou  mayest  be  free 
to  use  thy  words  as  thou  pleasest;  and  whatsoever  gestures 
and  behaviours  move  thee  most  to  devotion,  is  necessary 
and  good. 

And,  finally;  whatsoever  necessity  thou  hast,  though  thou 

feel  thyself  a  great  sinner,  yet  if  thine  heart  be  to  amend, 

let  not  that  discourage  thee.     But  go  boldly  to  thy  Father 

seeing  thou  hast  his  commandment  ever  to  pray,  and  his 

17* 


198  Tindal. 

promise  that  he  will  hear  thee;  not  for  thy  goodness,  but 
of  his  goodness,  and  for  his  truth. 

Moreover,  when  ye  pray,  babble  not  much,  as  the  heathen 
do.  For  they  think  that  they  shall  be  heard  for  their 
much  babbling^ s  sake.  Be  not,  therefore,  like  unto  them. 
For  your  Father  knoweth  of  what  things  ye  have  need, 
before  ye  ask  him.  Of  this  manner,  therefore,  pray  ye : 
Our  Father,  which  art  in  heaven,  honoured  be  thy 
name,  thy  kingdom  come.  Thy  will  be  fulfilled,  even  in 
earth,  as  it  is  in  heaven.  Give  us  this  day  our  daily 
bread.  And  for  give  us  our  trespasses  as  we  forgive  our 
trespassers.  And  lead  us  not  into  temptation,  but  deliver 
us  from  evil.  For  thine  is  the  kingdom,  the  power  and 
the  glory,  for  ever.  Amen. 

As  Christ  before  rebuked  their  false  intent  in  praying,  that 
they  sought  praise  and  profit  of  that  work  which  ought  to 
be  directed  to  God  alone,  either  to  give  him  thanks,  that  is 
to  say,  to  be  known,  and  to  confess  in  the  heart  that  all  we 
have  comes  of  him;  or  to  call  upon  him  for  aid  and  suc- 
cour in  temptations  and  all  necessity;  even  so  here  he  re- 
bukes a  false  kind  of  praying,  wherein  the  tongue  and  lips 
labour,  and  all  the  body  is  pained,  but  the  heart  talks  not 
with  God,  nor  feels  any  sweetness  at  all,  nor  has  any  con- 
fidence in  the  promises  of  God ;  but  trusts  in  the  multitude 
of  words,  and  in  the  pain  and  tediousness  of  the  length  of 
the  prayer,  as  a  conjurer  in  his  circles,  characters,  and 
in  the  superstitious  words  of  his  conjuration.  As  ye  see 
now  to  be  among  our  friars,  monks,  canons,  and  nuns,  and 
even  throughout  all  the  spiritualty.  Which,  as  I  have 
proved  above,  have,  with  their  false  intent  of  praying,  ex- 
cluded all  occasions,  and  the  whole  matter  of  true  prayer, 
and  have  turned  it  into  a  bodily  labour,  to  vex  the  tongue, 
lips,  eyes,  and  throat  with  roaring,  and  to  weary  all  the 
members;  so  that  they  say,  and  may  truly  swear  it,  that 
there  is  no  greater  labour  in  the  world  than  prayer;  for  no 
labour,  whatsoever  it  be,  when  the  body  is  compelled,  and 
the  heart  unwilling,  can  be  other  than  grievous  and  painful. 
But  true  prayer,  if  they  complained  and  sought  help  either 
for  themselves,  or  for  their  neighbours,  and  trusted  in  the 
promise  of  God,  would  so  comfort  the  soul  and  courage  the 
heart,  that  the  body,  though  it  were  half  dead  and  more, 
would  revive  and  be  strong  again,  and  the  labour  would 
be  short  and  easy.     As  for  an  example :  if  thou  wert  so 


Exposition  upon  the  Sermon  on  the  Mount.       199 

oppressed  that  thou  wert  weary  of  thy  life,  and  wentest 
to  the  king  for  help,  and  hadst  sped,  thy  spirits  would  so 
rejoice  that  thy  body  would  receive  its  strength  again,  and 
be  as  fresh  as  ever  it  was ;  even  so  the  promises  of  God 
work  joy  above  all  measure,  where  they  are  believed  in  the 
heart. 

But  our  hirelings  have  not  God's  word,  but  trust  in  the 
multitude  of  words,  length  of  babbling,  and  pain  of  body, 
as  bond  servants.  Neither  know  they  any  other  virtue  to 
be  in  prayer ;  as  ye  may  see  by  the  ordinances  of  all  foun- 
dations. King  Henry  the  fifth  built  Sion,  and  the  Charter- 
house of  Shene,  on  the  other  side  of  the  water,  of  such  a 
manner  that  lip-labour  might  never  cease.  For  when  the 
friars  of  Sion  ring  out,  the  nuns  begin.  And  when  the 
nuns  ring  out  of  service,  the  monks  on  the  other  side  begin. 
And  when  they  ring  out,  the  friars  begin  again,  and  vex 
themselves  night  and  day,  and  take  pain  for  God's  sake; 
for  which  they  think  God  must  give  them  heaven.  Yea, 
and  I  have  known  of  some  ere  this,  who  for  very  pain  and 
tediousness,  have  bidden  the  devil  take  their  founders. 
They  call  Lent  the  holiest  time  of  the  year;  but  wherein 
is  that  holiness?  verily,  in  multitude  of  words,  and  the  te- 
dious length  of  the  service.  For  let  them  begin  at  six,  and 
it  will  be  twelve  before  they  can  end.  In  which  time  they 
are  so  wearied,  that  by  the  time  they  have  dined,  they  have 
desire  for  nothing  save  to  sleep.  And  in  the  end  of  all 
they  think  no  further,  than  that  God  must  reward  their 
pains.  And  if  you  ask  how  they  know  it,  they  will  an- 
swer; He  must  reward  it,  or  be  unrighteous.  Now,  God 
looks  not  on  the  pain  of  the  prayer,  but  on  thy  faith  in  his 
promise  and  goodness;  neither  yet  on  the  multitude  of  thy 
words,  or  long  babbling.  For  he  knows  thy  matter  better 
than  thou  thyself..  And  though  the  Jews  and  the  heathen 
were  so  foolish,  through  their  unbelief,  as  to  babble  many 
words,  yet  were  they  never  so  mad  as  to  mumble  and  buz 
out  words  that  they  understood  not.  Thou  wilt  say.  What 
matter  it  if  I  speak  words  which  I  understand  not,  or  if  I 
pray  not  at  all,  seeing  God  knows  my  matter  already?  I 
answer,  He  will  have  thee  to  open  thine  heart  to  him,  to 
inform  and  edify  thine  ownself.  That  thou  mightest  know 
how  all  goodness  is  of  him,  to  put  thy  trust  and  confidence 
in  him,  and  to  fly  to  him  in  time  of  need,  and  to  be  thank- 
ful, and  to  love  him  and  obey  his  commandments,  and  turn 
and  be  converted  unto  thy  Lord  God ;  and  not  to  run  wild 


200  Tindal. 

as  the  ungodly  do,  who  know  not  the  benefits  of  God,  and 
therefore  are  unthankful  to  obey  his  commandments. 

And  that  thou  mayest  know  how  and  what  to  pray,  he 
gives  thee  a  short  instruction  and  example,  saying.  After 
this  manner  pray  : 

Our  Father,  which  art  in  heaven. 

First,  thou  must  go  to  him  as  a  merciful  Father,  who  of 
his  own  goodness  and  fatherly  love  that  he  bears  to  thee, 
is  ready  to  do  more  for  thee  than  thou  canst  desire,  though 
thou  have  no  merits.  But  he  is  thy  Father,  only  if  thou 
wilt  turn,  and  henceforth  submit  thyself  to  learn  to  do  his 
will. 

Honoured  be  thy  name. 

Honoured  and  praised  be  thy  name;  or  honoured  and 
praised  be  thou;  for  to  honour  God,  and  to  honour  the 
name  of  God,  is  all  one.  And  to  honour  the  name  of 
God  is  to  dread  him,  to  love  him,  and  to  keep  his  com- 
mandments. For  when  a  child  obeys  his  father,  he  hon- 
ours and  praises  his  father ;  and  when  he  is  rebellious  and 
disobedient,  he  dishonours  his  father.  This  is,  then,  the 
understanding  and  meaning  of  it:  O  Father,  seeing  thou 
art  Father  over  all,  pour  out  thy  Spirit  upon  all  flesh,  and 
make  all  men  to  fear,  and  dread,  and  love  thee,  as  their 
Father;  and  in  keeping  thy  commandments,  to  honour 
thee  and  thy  holy  name. 

Thy  kingdom  come. 

That  is,  seeing  thou  art  king  over  all,  make  all  to  know 
thee ;  and  make  the  kings  and  rulers,  which  are  but  thy 
substitutes,  to  command  nothing  but  according  to  thy  word, 
and  to  them  make  all  subjects  obey. 

Thy  will  be  fulfilled  in  earth,  as  it  is  in  heaven. 

This  is  all  one  with  that  which  goes  before.  Forasmuch, 
then,  as  thou  art  Father  and  King  over  all,  and  all  we  thy 
children  and  brethren  among  ourselves,  make  us  all  as 
obedient  to  seek  and  to  do  thy  will,  as  the  angels  do  in 
heaven.  Make  that  no  man  seek  his  own  will,  but  all 
thine.  But,  and  if  thou  withdraw  thine  hand  to  tempt 
thy  children,  that  the  rulers  command  aught  contrary  to 
thy  will,  then  make  the  subjects  to  stand  fast  by  thy  word, 


Exposition  upon  the  Sermon  on  the  Mount.       201 

and  to  offer  themselves  to  suffer  all  extremity  rather  than 
obey.  Finally,  when  we  pray  to  thee  in  our  temptations 
and  adversities,  desiring  of  thee  whatsoever  thing  it  be,  and 
mean  truly;  yet  if  thou,  who  knowest  all,  seest  a  better 
way  to  thy  glory  and  our  profit,  then  thy  will  be,  and  not 
ours.  As  thy  Son  Jesus  gave  us  an  example,  when  he  de- 
sired, if  it  had  been  possible,  that  the  cup  of  bitter  death 
might  have  departed  from  him,  saying,  Yet  not  as  I  will, 
but  as  thou  wilt. 

Gim  us  our  daily  bread. 

By  bread  is  understood  all  manner  of  sustenance,  in  the 
Hebrew  speech;  yea,  and  here  is  understood  thereby,  all 
that  pertains  unto  the  necessity  of  this  life.  If  we  have 
bread,  there  is  dearth  of  nothing  that  can  pinch,  namely, 
in  that  land. — Give  us  our  daily  bread.  Give  us  all  that 
the  necessity  of  this  life  daily  requires.  Give  it  us  day  by 
day,  as  we  need  it.  We  desire  not  to  have  store  for  many 
years,  to  exclude  all  necessity  of  praying  to  thee,  and  to 
be,  as  it  were,  out  of  thy  danger,  and  to  forget  thee.  But 
minister  it  day  by  day,  that  we  may  daily  feel  thy  benefits, 
and  never  forget  thee.  Or,  if  thou  give  us  abundance, 
above  that  we  desire,  then  give  us  a  heart  to  use  it,  and  to 
bestow  it  for  the  purpose  for  which  thou  gavest  it,  and  to 
deal  with  our  neighbours,  and  not  to  love  it  inordinately; 
but  to  think  that  it  is  thine,  and  that  thou  mayest  take  it 
away  every  hour,  and  that  we  be  content  that  thou  so  do  at 
thy  pleasure;  and  so  ever  to  have  it  but  for  daily  bread. 

Forgive  us  our  trespasses,  as  we  forgive  our  trespassers. 

Because  Christ  knows  that  our  nature  is  so  weak  that 
we  cannot  but  sin  daily;  therefore  he  teaches  us  daily  to 
repent,  and  to  reconcile  ourselves  together,  and  daily  to 
ask  God  forgiveness.  Seeing  he  commanded  us  to  ask, 
we  may  be  bold  so  to  do,  and  to  believe  that  he  will  for- 
give us.  No  man,  therefore,  needs  to  despair  that  can  re- 
pent and  ask  forgiveness,  however  deeply  he  has  sinned. 
And,  methinks,  if  we  looked  somewhat  nearer  to  this  text, 
we  need  not  make  the  pope  so  great  a  god  for  his  pardons. 
For  Christ,  who  is  a  man  to  be  believed,  shows  us  here  a 
more  sure  way;  yea,  and  that  a  sensible  way,  by  which 
we  may  feel  that  we  are  pardoned,  and  our  sins  forgiven. 
We  can  have  no  experience  of  the  pope's  things,  whether 
they  be  so  or  no.    He  cannot,  with  all  his  pardons,  deliver 


202  Tindal. 

any  man  out  of  any  purgatory  that  God  puts  us  unto  in 
this  world.  He  cannot  bless,  or  heal  any  man  so  much  as 
of  a  poor  ague,  or  tooth-ache,  which  diseases,  yet,  by  his 
own  confession,  God  puts  on  us  to  purge  us  from  sin.  But 
where  we  cannot  see,  feel,  or  have  any  experience  at  all 
that  it  so  is,  there  is  the  pope  mighty!  If  I  were  come 
home  out  of  a  land  where  never  man  was  before,  and  were 
sure  never  man  should  come,  I  might  tell  as  many  won- 
ders as  master  More  doth  of  Utopia,  and  no  man  could  re- 
buke me.* 

But  here,  Christ  makes  thee  sure  of  pardon,  for  if  thou 
canst  forgive  thy  brother,  God  has  bound  himself  to  for- 
give thee.  What  if  no  man  have  sinned  against  thee? 
That  were  hard  in  this  life,  nevertheless  yet,  if  that  pro- 
fession be  in  thine  heart,  that  thou  knowest  it  is  thy  duty 
to  forgive  thy  brother  for  thy  Father's  sake,  and  art  obe- 
dient to  thy  Father's  ordinance,  and  wouldest  forgive,  if 
any  of  thy  brethren  had  offended  thee,  and  asked  thee  for- 
giveness ;  then  hast  thou  that  same  spirit  which  God  de- 
sires to  be  in  thee.  Mark  what  Christ  saith  above  in  the 
beginning  of  the  fifth  chapter.  Blessed  be  the  merciful,  for 
they  shall  have  mercy.  Dost  thou  pity  thy  brethren  that 
sin,  and  doest  thy  best  to  amend  them,  that  thy  Father's 
name  may  be  honoured?  Then  hast  thou  that,  whereby 
thou  art  sure  of  mercy  as  soon  as  thou  desirest  it.  And 
again:  Blessed  be  the  peace  makers,  for  they  shall  be 
God's  children.  Lo,  if  there  be  any  variance  among  thy 
brethren,  that  one  have  offended  the  other,  do  thy  best  to 
set  them  at  one,  and  thou  hast  the  same  thing  that  God 
desires  of  thee,  and  for  which  he  has  bound  himself  to  for- 
give thee. 

Lead  us  not  into  temptation. 

That  is,  let  us  not  slip  out  of  thy  leash,t  but  hold  us 
fast;  give  us  not  up,  nor  cease  to  govern  us,  nor  take  thy 
Spirit  from  us.  For  as  a  hound  cannot  but  follow  his 
game  when  he  sees  it  before  him,  if  he  be  loose ;  so  can 
we  not  but  fall  into  sin  when  occasion  is  given  us,  if  thou 
withdraw  thine  hand  from  us.    Lead  us  not  into  temptation. 

*  Tindal  here  refers  to  a  well-known  philosophical  romance  writ- 
ten by  More.  Sir  Thonaas  More  had  also  written  a  dialogue  against 
Tindal's  translation  of  the  New  Testament,  to  which  Tindal  pub- 
lished an  answer. 

+  A  leathern  thong,  by  which  a  falconer  held  his  hawk,  or  a  per- 
son when  coursing  led  his  greyhound. 


Exposition  upon  the  Sermon  on  the  Mount,         203 

Let  no  temptation  fall  upon  us  greater  than  thine  help  in 
us,  but  be  thou  stronger  in  us,  than  the  temptation  thou 
sendest,  or  lettest  come  upon  us.  Lead  us  not  into  temp- 
tations: Father,  though  we  be  negligent,  yea,  and  un- 
thankful and  disobedient  to  thy  true  prophets ;  yet  let  not 
the  devil  loose  upon  us  to  deceive  us  with  his  false  pro- 
phets, and  to  harden  us  in  the  way  in  which  we  gladly 
walk;  as  thou  didst  Pharaoh,  with  the  false  miracles  of 
his  sorcerers,  and  as  thine  apostle  Paul  threatens  us.  (2 
Thess.  ii.)  A  little  thread  holds  a  strong  man  where  he 
gladly  is.  A  little  pulling  draws  a  man  whither  he  gladly 
goes.  A  little  wind  drives  a  great  ship  with  the  stream. 
A  light  persuasion  is  enough  to  make  a  lecherous  man  be- 
lieve that  fornication  is  no  sin;  and  an  angry  man,  that  it 
is  lawful  to  avenge  himself,  and  so  forth,  by  all  the  corrupt 
nature  of  man.  A  little  miracle  is  able  to  confirm  and 
harden  a  man  in  that  opinion  and  faith  which  his  blind 
reason  believes  already.  A  i^ew  false  miracles  were  suffi- 
cient to  persuade  the  covetousness  of  Pharaoh,  and  his 
greediness  to  hold  the  children  of  Israel  in  bondage  for 
their  service,  that  thy  true  miracles  showed  by  Moses  for 
their  deliverance,  were  not  of  thee,  but  of  the  same  kind, 
and  done  by  the  same  craft,  as  were  the  miracles  of  his 
sorcerers,  and  so  to  harden  his  heart. 

Even  so.  Father,  if  thou  give  us  over  for  our  unkindness, 
seeing  the  blind  nature  of  man  delights  in  evil,  and  is  ready 
to  believe  lies,  a  little  thing  is  enough  to  make  them  that 
love  not  to  walk  in  thy  truth,  and  therefore  never  are  able 
to  understand  thy  Son's  doctrine,  (John  vii.),  to  believe  the 
feignings  of  our  most  holy  father,  all  his  superstitious  po- 
pery and  invisible  blessings,  and  to  harden  them  therein. 
As  a  stone  cast  up  into  the  air  can  neither  go  any  higher, 
neither  yet  there  abide  when  the  power  of  the  hurler  ceases 
to  drive  it;  even  so.  Father,  seeing  our  corrupt  nature  can 
but  go  downward  only,  and  the  devil  and  the  world  drive 
thereto  that  same  way,  how  can  we  proceed  further  in  vir- 
tue, or  stand  therein,  if  thy  power  cease  in  us.  Lead  us 
not  therefore,  O  merciful  Father,  into  temptation,  nor  cease 
at  any  time  to  govern  us.  Now  seeing  the  God  of  all  mer- 
cy, who  knows  thine  infirmity,  commands  thee  to  pray  in 
all  temptation  and  adversity,  and  has  promised  to  help,  if 
thou  trust  in  him ;  what  excuse  is  it  to  say,  when  thou  hast 
sinned,  I  could  not  stand  of  myself;  when  his  power  was 
ready  to  help  thee,  if  thou  hadst  asked. 


204  Tindal 

But  deliver  us  from  evil. 

First,  as  above,  let  us  not  fall  into  temptation.  Second- 
ly, if  we  be  fallen,  as  who  lives  and  never  falls?  for  never 
to  fall  were  enough  to  make  a  man  as  evil  as  Lucifer,  and 
to  believe  that  he  stood  by  his  own  power ; — if  therefore  we 
be  fallen  even  to  the  bottom,  howsoever  deep  it  be,  put  in 
thine  arm  after  us,  for  it  is  long  and  strong  enough,  and 
pluck  us  out  again. 

Thirdly,  deliver  us  from  evil,  and  pluck  us  out  of  the 
flesh,  and  the  world,  and  the  power  of  the  devil,  and  place 
us  in  thy  kingdom,  where  we  shall  be  past  all  jeopardy, 
and  where  we  cannot  sin  any  more. 

For  the  kingdom,  and  the  power,  and  the  glory,  is  thine 
for  ever.     Amen. 

Because  thou  only  art  the  King,  and  all  others  but  sub- 
stitutes; and  because  all  power  is  thine,  and  all  other 
men's  power  but  borrowed  of  thee;  therefore  ought  all 
honour  and  obedience  to  be  thine  of  right,  as  chief  Lord; 
and  none  to  be  given  to  other  men,  but  only  for  the  office 
they  hold  of  thee.  Neither  ought  any  creature  to  seek  any 
more  in  this  world  than  to  be  a  brother,  till  thou  have  put 
him  in  office;  then,  if  brotherliness  will  not  help,  which  he 
ought  first  to  prove,  let  him  execute  thy  power.  Neither 
may  any  man  take  authority  of  himself,  till  God  have 
chosen  him,  that  is,  till  he  be  chosen  by  the  ordinance  that 
God  has  set  in  the  world,  to  rule  it. 

Finally,  no  king,  lord,  master,  or  what  ruler  soever  he 
be,  has  absolute  power  in  this  world,  and  is  the  very  thing 
which  he  is  called  or  accounted  to  be,  for  then  would  they 
cease  to  be  brethren  still,  neither  could  they  sin,  whatso- 
ever it  should  be  they  commanded.  But  now  their  autho- 
rity is  but  a  limited  power,  which,  when  they  transgress, 
they  sin  against  their  brethren,  and  ought  to  reconcile  them- 
selves to  their  brethren,  and  to  ask  for2;iveness,  and  they 
are  bound  to  forgive. 

Finally,  let  kings,  rulers,  and  officers  remember  that 
God  is  the  true  King,  and  refer  the  honour  that  is  given 
to  them  for  their  office  sake,  to  him,  and  humble  themselves 
to  him,  and  acknowledge  and  confess  in  their  hearts,  that 
they  are  but  brethren,  and  even  no  better  before  God,  than 
the  worst  of  their  subjects.     Amen. 


Exposition  upon  the  Sermon  on  the  Mount.       205 

For  if  ye  forgive  men  their  faults^  your  heavenly  Father 
shall  forgive  you  also.  But,  and  if  ye  do  not  forgive 
men  their  faults,  no  more  shall  your  Father  forgive 
your  faults. 

This  is  God's  covenant  with  us,  and  a  confirmation  of 
the  petition  above  rehearsed  in  the  Lord's  prayer:  Forgive 
us  our  trespasses,  as  we  forgive  our  trespassers.  If  thou 
wilt  enter  into  the  covenant  of  thy  Lord  God,  and  forgive 
thy  brother,  then  whatsoever  thou  hasl  committed  against 
God,  if  thou  repent  and  ask  him  forgiveness,  thou  art  sure 
that  thou  art  so  absolved  by  these  words,  that  none  in 
heaven  or  earth  can  bind  thee;  no,  though  our  most  holy 
father  (the  pope)  curse  thee  as  black  as  coals,  seven  foot 
under  the  earth,  and  seven  foot  above,  and  cast  all  his 
lightning  upon  thee,  to  burn  thee  to  powder!  Keep  the 
covenant  of  the  Lord  thy  God  therefore,  and  fear  no  vain 
terrors.  But  and  if  thou  wilt  not  come  within  the  covenant 
of  God,  or  if  when  thou  hast  professed  it,  and  received 
the  sign  thereof,  thou  cast  the  yoke  of  the  Lord  from  off 
thy  neck,  be  thou  sure  thou  art  bound  by  these  words  so 
fast  that  none  in  heaven  or  in  earth  can  loose  thee.  No, 
though  our  earthly  god  whisper  all  his  absolutions  over 
thee,  and  claw  thee,  and  stroke  thine  head  with  all  his 
sweet  blessings. 

Furthermore,  though  forgiveness  of  thy  sins  be  annexed 
to  thy  work,  and  forgiving  thy  brother;  yet,  as  I  said,  thy 
works  do  not  justify  thee  before  God.  But  the  faith  in 
Christ's  blood,  and  in  the  promises  made  to  us  for  his  sake, 
bring  righteousness  into  the  heart.  And  the  righteousness 
of  the  heart  by  faith,  is  felt  and  known  by  the  work.  As 
Peter,  in  the  first  of  his  second  epistle,  commands  to  do 
good  works,  for  to  make  our  vocation  and  election  sure; 
that  we  may  feel  our  faith,  and  be  certified  that  it  is  right. 
For  except  a  man  be  proved  and  tried,  it  cannot  be  known, 
either  to  himself  or  other  men,  that  he  is  righteous  and  in 
the  true  faith.  Take  an  example  lest  thou  be  buguiled 
with  sophistry;  Christ  saith,  (Matt,  xiii.)  The  kingdom  of 
heaven  is  like  leaven,  which  a  woman  taketh  and  hideth  in 
three  pecks  of  meal,  till  all  be  leavened  or  sour.  Leaven 
is  sometimes  taken  in  an  evil  sense,  for  the  doctrine  of  the 
pharisees,  who  corrupted  the  sweetness  of  the  word  of  God 
with  the  leaven  of  their  glosses ;  and  sometimes  in  a  good 
sense,  for  the  kingdom  of  heaven,  that  is  to  say,  the  gospel 

TINDAL.  18 


206  TindaL 

and  glad  tidings  of  Christ.  For  as  leaven  alters  the  nature 
of  dough,  and  makes  it  thoroughly  sour,  even  so  the  gospel 
turns  a  man  into  a  new  life  and  alters  him  a  little  and  a 
little,  first  the  heart,  and  then  the  members. 

Faith  in  Christ  first  certifies  the  conscience  of  the  for- 
giveness of  sins,  and  delivers  us  from  the  fear  of  everlast- 
ing damnation ;  and  then  brings  the  love  of  God  and  of 
his  law  into  the  heart,  which  love  is  the  righteousness  of 
the  heart.  Love  bringeth  good  works  into  the  members, 
which  works  are  the  outward  righteousness,  and  the  righ- 
teousness of  the  members.  To  hate  the  will  of  God  is  the 
unrighteousness  of  the  heart,  and  causes  evil  works,  which 
are  the  unrighteousness  of  the  members.  As  when  I  hated 
my  brother,  my  tongue  spake  evil,  my  hands  smote,  and 
so  forth.  To  love,  is  the  righteousness  of  the  heart,  and 
causes  good  works,  which  are  the  righteousness  of  the 
members.  As,  if  I  love  my  brother,  and  he  have  need  of 
me,  and  be  in  poverty,  love  will  make  me  put  mine  hand 
into  my  purse  or  almonry,  and  to  give  him  somewhat  to 
refresh  him,  &c.  That  the  love  of  God  and  of  his  com- 
mandments is  the  righteousness  of  the  heart,  no  man 
doubts  save  he  that  is  heartless.  And  that  love  springs 
of  faith  thou  mayest  evidently  see,  1  John  ii.  He  that 
loveth  his  brother  dwelleth  in  the  light.  But  he  that  hateth 
his  brother,  is  in  darkness,  and  walketh  in  darkness,  and 
wotteth  not  whither  he  goeth,  for  darkness  hath  blinded 
his  eyes.  Why  is  he  that  hateth,  in  darkness?  verily,  be- 
cause he  seeth  not  the  love  of  God  in  Christ.  For  if  he 
saw  that,  he  could  not  but  love  his  brother  for  so  kind  a 
father's  sake.  If  any  man  hate  his  brother,  be  thou  sure 
that  the  same  man  is  in  darkness,  and  hath  not  the  light 
of  true  faith,  nor  seeth  what  Christ  hath  done.  If  a  man 
so  love  that  he  can  forgive  his  brother,  assure  thyself  that 
he  is  in  the  light  of  the  true  faith,  and  seeth  what  mercy  is 
showed  him  in  Christ. 

This  is  then  the  sum  of  all  together — Works  are  the  out- 
ward righteousness  before  the  world,  and  may  be  called 
the  righteousness  of  the  members,  and  the  spring  of  in- 
ward love.  Love  is  the  righteousness  of  the  heart,  and 
springeth  of  faith.  Faith  is  the  trust  in  Christ's  blood,  and 
is  the  gift  of  God;  (Eph.  ii.)  whereunto  a  man  is  drawn  of 
the  goodness  of  God,  and  driven  through  true  knowledge 
of  the  law,  and  of  beholding  his  deeds  in  the  lust  and  de- 
sire of  the  members,  unto  the  request  of  the  law,  and  with 


Exposition  upon  the  Sermon  on  the  Mount.       207 

seeing  his  own  condemnation  in  the  glass  of  the  law.  For 
if  a  man  saw  his  own  damnation  in  the  law,  he  should  im- 
mediately hate  God  and  his  works,  and  utterly  despair;  ex- 
cept God  offered  him  Christ,  and  forgave  all  that  were  past; 
and  made  him  his  son,  and  took  the  condemnation  of  the 
law  away;  and  promised  that  if  he  would  submit  himself  to 
learn  and  to  do  his  best,  that  he  should  be  accepted  as  well 
as  an  angel  in  heaven;  and  if  he  fell  of  frailty,  and  not  of 
malice,  and  stubbornness,  it  should  be  forgiven  upon  amend- 
ment; and  that  God  would  ever  take  him  for  his  son,  and 
only  chastise  him  at  home  when  he  did  amiss,  after  the 
most  fatherly  manner,  and  as  easily  as  his  disease  would 
suffer,  but  never  bring  him  forth  to  be  judged  after  the 
rigorousness  of  the  law.  And  as  thou  couldest  not  see 
leaven  though  thou  breakest  up  a  loaf,  except  thou  smell- 
edst  or  tastedst  the  sourness,  even  so  couldest  thou  never 
see  true  faith  or  love,  except  thou  didst  see  works ;  and  also 
the  intent  and  meaning  of  the  worker,  lest  hypocrisy  de- 
ceive thee. 

Our  deeds  are  the  effect  of  righteousness,  and  thereto  an 
outward  testimony  and  certifying  of  the  inward  righteous- 
ness, as  sourness  is  of  leaven.  And  when  I  say.  Faith  justi- 
fieth,  the  understanding  is,  that  faith  receives  the  justifying. 
God  promises  to  forgive  us  our  sins,  and  to  impute  us  for 
fully  righteous.  And  God  justifies  us  actively ;  that  is  to 
say,  forgives  us,  and  reckons  us  for  fully  righteous.  And 
Christ's  blood  deserves  it,  and  faith  in  the  promise  receives 
it,  and  certifies  the  conscience  thereof.  Faith  challenges  it 
for  Christ's  sake,  who  hath  deserved  all  that  is  promised ; 
and  faith  cleaves  ever  to  the  promise  and  truth  of  the  pro- 
miser,  and  pretends  not  the  goodness  of  her  work,  but  ac- 
knowledges that  our  works  deserve  it  not,  but  are  crowned 
and  rewarded  with  the  deservings  of  Christ.  Take  an  ex- 
ample of  young  children:  When  the  father,  who  promises 
them  a  good  thing  for  doing  some  trifle,  delays  with  them, 
and  when  they  come  for  their  reward,  says,  What  thou 
hast  done  is  not  worthy  half  so  much;  should  I  give  thee 
so  great  thing  for  so  little  a  trifle?  They  will  answer:  You 
promised  me;  you  said  I  should  have  it;  why  did  you  pro- 
mise, and  why  then  did  you  say  so?  And  let  him  say  what 
he  will  to  drive  them  off,  they  will  ever  say  again,  You  did 
promise  me,  so  you  did;  you  said  I  should  have  it,  so  you 
did.  But  hirelings  will  pretend  their  work,  and  say ;  I  have 


208  Tindah 

deserved  it;  I  have  done  so  much,  and  so  much,  and  my 
labour  is  worth  it. 

Now  at  the  first  covenant  making  with  God,  and  as  oft 
as  we  are  reconciled,  after  we  have  sinned,  the  righteous- 
ness comes  of  God  altogether.  But  after  the  atonement  is 
made  and  we  are  reconciled,  then  we  are  partly  righteous  in 
ourselves,  and  partly  unrighteous — righteous  as  far  as  we 
love,  and  unrighteous  as  far  as  the  love  is  imperfect.  And 
faith  in  the  promise  of  God,  that  he  reckons  us  for  fully 
righteous,  ever  supplies  that  unrighteousness  and  imperfect- 
ness,  as  it  is  our  whole  righteousness  at  the  beginning. 

Finally,  our  works,  which  God  commands,  and  unto 
which  he  annexes  his  promises  that  he  will  reward  them, 
are  as  it  were  very  sacraments,  and  visible  and  sensible 
signs,  tokens,  earnest  obligations,  witnesses,  testimonies, 
and  a  sure  certifying  of  our  souls,  that  God  hath  and  will 
do  according  to  his  promise,  to  strengthen  our  weak  faith, 
and  to  keep  the  promise  in  mind.  But  they  justify  us  not, 
no  more  than  the  visible  works  of  the  sacraments  do.  As 
for  example,  the  work  of  baptism,  that  outward  washing, 
which  is  the  visible  sacrament  or  sign,  justifies  us  not. 
But  God  only  justifies  us  actively,  as  the  cause  efficient  or 
workman.  God  promises  to  justify  whosoever  is  baptized 
to  believe  in  Christ,  and  to  keep  the  law  of  God,  that  is  to 
say,  to  forgive  them  their  former  sins,  and  to  impute  right- 
eousness unto  them ;  to  take  them  for  his  sons,  and  to  love 
them  as  well  as  though  they  were  fully  righteous.  Christ 
has  deserved  for  us  that  promise,  and  that  righteousness. 
And  faith  receives  it,  and  God  gives  it,  and  imputes  it  to 
faith,  and  not  to  the  washing.  And  the  washing  testifies  it, 
and  certifies  us  of  it,  as  the  pope's  letters  certify  the  be- 
lievers of  the  pope's  pardons.  Now  the  letters  help  not  nor 
hinder,  but  the  pardons  were  as  good  without  them,  save 
only  to  establish  weak  souls  that  could  not  believe  except 
they  read  the  letters,  looked  on  the  seal,  and  saw  the  print 
of  St.  Peter's  keys. 

Oh!  a  merciful  God,  and  a  most  loving  Father,  how 
cares  he  for  us!  First,  above  all  and  beside  all  his  other 
benefits,  to  give  us  his  own  Son  Jesus,  and  with  him  to 
give  us  himself  and  all;  and  not  content  therewith,  but  to 
give  us  so  many  sacraments,  or  visible  signs,  to  excite  us 
and  to  help  our  weak  faith,  and  to  keep  his  mercy  in 
mind ;  as  baptism ;  the  sacrament  of  his  body  and  blood ; 


Exposition  upon  the  Sermon  on  the  Mount.       209 

and  as  many  other  sacraments  as  they  will  have  if  they 
put  significations  to  them,  for  we  destroy  none,  but  they 
destroy  which  have  put  out  the  significations,  or  have  feign- 
ed some  without,  such  as  wedlock,  to  signify  that  Christ  is 
the  husband,  and  we  his  wife  and  partakers  with  him,  as 
the  wife  with  her  husband,  of  all  his  riches,  &c.  And  be- 
yond all  those  visible  sacraments,  to  give  us  yet  more  sen- 
sible and  surer  sacraments,  and  assurances  of  his  goodness, 
even  in  our  ownselves;  as,  if  we  love  and  give  alms  to  our 
neighbour,  if  we  have  compassion  and  pray  for  him,  if  we 
be  mercifiil  and  forgive  him,  if  we  deny  ourselves,  and 
fast,  and  withdraw  all  pleasures  from  the  flesh  for  love  of 
the  life  to  come;  and  to  keep  the  commandments  of  God. 
For  when  such  things  before  were  impossible,  and  now  are 
easy  and  natural,  we  feel,  and  are  sure  that  we  are  altered, 
and  of  a  new  creature,  shapen  in  righteousness  after  the 
image  of  Christ,  and  God  our  Father,  seeing  his  laws  of 
righteousness  are  written  in  our  hearts. 

When  ye  fast,  he  not  sad,  as  the  hypocrites  are.  For 
they  fashion  them  a  new  countenance,  that  it  might  ap- 
pear unto  men  how  they  fast.  Verily  I  say  unto  you, 
they  have  their  reward.  Thou,  therefore,  when  thou 
fastest,  anoint  thine  head,  and  wash  thy  face,  that  it 
appear  not  unto  men  hoiv  thou  fastest;  but  unto  thy 
Father  which  is  in  secret;  and  thy  Father  which  seeth 
in  secret,  shall  reward  thee  openly. 

As  above  of  alms  and  prayer;  even  so  here  Christ  re- 
bukes the  false  intent  and  hypocrisy  of  fasting.  That  they 
sought  praise  of  that  work  which  was  ordained  to  tame  the 
flesh,  and  used  such  fashions  that  all  the  world  might  know 
that  they  fasted,  to  praise  them,  and  to  say.  Oh  what  holy 
men  are  these,  how  pale  and  pitifiil  look  they,  even  like 
death,  hanging  down  their  heads,  and  beholding  the  earth, 
as  men  wholly  out  of  the  world!  If  these  come  not  to  hea- 
ven, what  shall  become  of  us  poor  wretches  of  the  world? 
If  these  be  not  great  in  the  favour  of  God,  and  their  prayers 
be  not  heard  whatsoever  they  ask,  in  what  case  are  we  lay 
people?  Happy  is  he  that  may  be  a  brother  among  them, 
and  partaker  of  their  prayers  and  fastings,  and  other  holy 
living!  In  an  unhappy  (in  a  happy  I  would  say)  hour  was 
he  born  that  builds  them  a  cell  or  a  cloister,  or  gives  them 
a  portion  of  his  land  to  comfort  these  good  men  in  this 
painful  living,  and  strait  penance  which  they  have  taken 
18* 


210  Tindal. 

upon  them !  Blessed  were  he  that  might  kiss  the  edge  of 
the  coat  of  one  of  them!  Oh!  he  that  might  have  his 
body  wrapped  in  one  of  their  old  coats  at  the  hour  of  death, 
it  were  as  good  to  him  as  his  Christendom,*  &c.  It  ap- 
pears also  by  their  asking  Christ  why  his  disciples  fast- 
ed not  as  well  as  the  pharisees,  that  they  oft  fasted  when 
the  common  people  fasted  not,  and  all  to  appear  holy.  As 
ours  fast  in  advent,  and  begin  before  lent,  even  at  Septua- 
gesima. 

And  concerning  the  anointing  of  thy  head,  &c.  is  meant 
as  before  of  turning  the  other  cheek,  and  of  that  the  left 
hand  should  not  know  what  the  right  did — that  is,  that 
they  should  avoid  all  vain  glory,  and  fast  to  God,  and  for 
the  intent  that  God  ordained  it  for,  and  that  with  a  joyful 
heart  and  cheerful  countenance,  thereby  to  feel  the  work- 
ing of  God,  and  to  be  sure  of  his  favour.  Such  is  the 
meaning,  and  not  to  bind  them  that  will  fast,  to  anoint  their 
head  and  wash  their  faces.  And  the  manner  or  phrase  of 
speaking  comes  of  a  usage,  that  was  among  the  Jews,  to 
anoint  themselves  with  sweet  and  odoriferous  anointments 
when  they  were  disposed  to  be  merry  and  to  make  good 
cheer,  as  Mary  of  Bethany  poured  a  box  of  precious  oint- 
ment upon  Christ's  head  at  supper. 

As  concerning  fasting,  it  were  good  that  kings  and 
rulers  did  set  an  order  of  soberness  among  their  subjects, 
to  avoid  dearth,  innumerable  diseases,  and  the  great  heap 
of  vices  that  spring  of  intemperance,  and  that  they  forbid 
not  only  riot  and  excess,  but  also  all  manner  of  wanton, 
delicious,  and  customable  eating  and  drinking  of  such 
thino-s  as  corrupt  the  people,  and  make  the  men  more 
effeminate  than  the  women,  so  that  there  remain  no  more 
tokens  of  a  man  in  them  save  their  beards.  Our  fashions 
of  eating  make  us  slothful  and  unlusty  to  labour  and 
study;  unstable,  inconstant,  and  light  mannered;  full  of 
wits,  afterwitted,  as  we  call  it,  incircumspect,  inconsiderate, 
heady,  rash,  and  hasty  to  begin  unadvisedly,  and  without 
casting  of  perils,  the  end  not  considered  what  may  follow, 
the  means  not  well  looked  upon,  how  and  by  what  way 
the  matter  may  be  brought  to  pass ;  triflers,  mockers,  rude, 
unsavoury,  jesters  without  all  manner  of  salt,  and  even  very 
apes  and  marmosets,t  and  full  of  wanton  and  ribald  com- 
munication and  lewd  gestures.  It  corrupts  the  wit  with 
false  judgment,  and  infects  the  body  with  lust,  and  makes 
*  Being  christened.  t  A  sort  of  monkey. 


Exposition  upon  the  Sermon  on  the  Mount.       211 

the  whole  man  so  unquiet  in  himself,  that  the  body  cannot 
sit  still  and  rest  in  one  place  and  continue  in  his  work,  nor 
the  mind  persevere  and  endure  in  one  purpose. 

Let  them  provide  that  there  be  diligent  fishing  in  the 
sea,  and  command  the  sea-coast  and  towns  whither  fish 
may  easily  come,  to  fast  Friday,  Saturday,  and  Wednesday 
if  need  be,  and  on  the  Friday  to  eat  no  white  meat.  And 
let  the  countries  which  have  no  abundance  of  fish,  yet 
have  white  meat  enough,  fast  Friday  and  Saturday  from 
flesh  only.  And  let  those  countries  where  scarcity  of  both 
is,  fast  Friday  from  flesh  only,  and  eat  flesh  Wednesday 
and  Saturday.  But  abstain  from  supper  or  from  dinner, 
or  eat  soberly  those  days.  And  let  them  so  moderate  their 
fasts  that  the  people  may  bear  it,  a  provision  made  for  the 
old,  the  sick,  and  feeble,  &c.  Which  fast  shall  be  a  tem- 
poral thing,  for  a  temporal  commonwealth  only,  and  not  a 
service  to  God. 

Then  let  the  priests  preach  first  the  law  truly,  and  teach 
the  people  to  see  their  sins,  and  to  bring  them  to  repent- 
ance: and  secondly,  the  faith  of  Christ,  and  the  forgive- 
ness of  sin  through  faith:  and  thirdly,  alms,  prayer,  and 
fasting,  which  are  the  whole  life  of  a  Christian  man,  and 
without  which  there  is  no  Christian  man  alive.  And  let 
them  preach  the  true  use  of  their  alms,  which  is  to  help 
thy  neighbour  with  counsel,  with  body  and  goods,  and  all 
that  is  in  thy  power;  and  the  true  use  of  prayer,  which  is 
to  bring  his  necessity  and  thine  own  before  God,  with  a 
strong  faith  in  his  promises;  and  the  true  use  of  fasting, 
which  is  to  tame  the  flesh  unto  the  spirit,  that  the  soul 
may  attend  to  the  word  of  God  and  pray  through  faith. 

By  these  three  we  keep  the  Spirit  of  God,  and  both  con- 
tinue and  also  grow  in  righteousness,  and  wax  more  and 
more  perfect  in  soul  and  body.  And  if  these  fail,  or  we 
understand  not  the  right  intent,  we  lose  the  Spirit  again, 
and  the  righteousness  of  faith,  and  the  true  understanding 
of  the  Scripture,  and  all  our  learning  will  be  but  pure  dark- 
ness. And  then  what  a  blindness  is  that,  when  the  dark- 
ness of  hell  is  called  the  light  of  heaven ! 

As  it  is  of  alms  and  prayer,  so  it  is  of  fasting;  judge 
alike  of  all  three.  Where  any  one  of  them  is,  there  are 
they  all  three;  and  where  any  one  is  away,  there  is  none 
at  all.  We  must  have  the  profession  of  all  three  ever 
written  in  our  hearts.  I  must  ever  love  my  neighbour, 
and  be  ready  to  help,  and  when  occasion  is  offered,  then 


212  TindaL 

do  it.  I  ought  to  consider  and  know  that  all  comes  of 
God,  and  to  acknowledge  that  same  to  him  in  mine  heart. 
And  whatsoever  we  need,  we  ought  to  know,  that  we  must 
receive  that  of  God,  and  therefore  ever  call  to  him  with  a 
strong  faith.  Even  so  I  must  ever  fight  against  my  flesh, 
and  therefore  ever  withdraw  from  it  ail  that  moves  it  to 
rebel  against  the  Spirit. 

So  now  fasting  stands  not  in  eating  and  drinking  only, 
and  much  less  in  flesh  alone.  But  in  abstinence  from  all 
that  moves  the  flesh  against  the  Spirit,  as  long  sleeping, 
idleness,  and  filthy  communication,  and  all  worldly  talking, 
as  of  covetousness  and  promotion,  and  such  like ;  and  wan- 
ton com.pany,  soft  clothes,  and  soft  beds,  and  so  forth,  which 
are  that  right  hand  and  right  eye  that  must  be  cut  off*  and 
plucked  out,  that  the  whole  man  perish  not.  And  as  you 
can  put  no  general  rule  of  alms  or  prayer,  no  more  can  you 
of  fasting.  But  I  must  be  always  ready  to  cut  off*  what- 
soever I  perceive  strengthens  the  flesh  against  the  spirit. 
And  I  must  have  a  diligent  eye  to  the  flesh  and  its  com- 
plexion, and  if  aught  escape  me  in  word  or  deed,  seek 
whence  the  occasion  came,  and  at  once  cut  off*  that  right 
hand,  and  pluck  out  that  eye. 

If  this  last  be  truly  preached,  then  is  fasting  good,  and 
not  otherwise  but  for  making  of  hypocrites ;  as  Christ  would 
not  let  his  disciples  fast  before  they  were  learned,  lest  they 
should  thereby  have  been  no  better  than  the  pharisees. 
And  then  the  outward  fasting,  ordained  by  the  temporal 
rulers,  helps  much,  for  the  weak's  sake.  Yea,  and  though 
the  land  were  so  plenteous,  that  it  needed  not  to  command 
such  fast  for  to  avoid  dearth,  yet  they  ought  to  set  such  up, 
because  of  them  that  cannot  rule  themselves;  for  whose 
sake  they  ought  to  forbid  excess  in  taverns,  and  alehouses, 
and  rioting  out  of  season.  For  if  the  people  could  rule 
themselves,  what  need  rulers !  Moreover,  if  any  man  pri- 
vately show  the  priest  his  infirmities,  and  the  priest  see  any 
manner  of  abstinence  or  chastising  apt  for  the  person,  let 
him  counsel  him  to  do  it  for  the  subduing  of  the  flesh,  and 
not  command  as  a  tyrant  under  pain  of  damnation  and  to 
make  satisfaction.  Thus  let  him  say:  Brother  or  sister,  ye 
are  bound  under  pain  of  deadly  sin,  to  tame  your  flesh  by 
some  manner  of  way,  that  ye  sin  not  against  God ;  and  I 
know  no  better  than  this :  my  counsel  and  my  desire  there- 
fore is,  that  ye  use  this  either  till  ye  have  no  more  need, 
or  till  God  show  you  some  better,  «Sz-c.     And  let  the  elders 


Exposition  upon  the  Sermon  on  the  Mount.       213 

consider  diligently  the  course  of  their  youth,  and  with  wis- 
dom, counsel,  and  discreet  governance,  help  the  younger  to 
avoid  the  perils  and  jeopardies  which  they  have  learned  by 
their  own  experience  to  be  in  that  dangerous  journey. 

Moreover,  when  the  people  be  fallen  from  their  profes- 
sion and  from  the  law;  as  it  shall  be  impossible  for  the 
preacher  to  keep  the  great  multitude  together,  if  the  temporal 
sword  be  slack  and  negligent  in  punishing  open  offences,  (as 
they  ever  have  and  will  be,  save  in  those  points  only  wherein 
lies  the  pith  of  their  own  profit  and  advantage,  and  the 
weight  of  their  honour  and  maintenance  of  their  dignities,) 
as  when  God  also,  as  his  promise  is,  hath  brought  upon 
them  the  curses  of  the  law — hunger,  dearth,  battle,  pesti- 
lence, and  all  manner  of  plagues,  with  all  misfortune  and 
evil  luck.  Then  let  the  true  preachers  be  importunate,  and 
show  the  people  the  causes  of  their  misery,  and  wretched 
adversity;  and  expound  the  law  to  them,  and  bring  them  to 
the  knowledge  of  their  sins;  and  so  bind  their  consciences 
and  draw  them  to  repentance,  and  to  the  appointment  and 
covenant  of  the  Lord  again.  As  many  holy  prophets, 
priests,  and  kings,  in  the  Old  Testament,  called  the  people 
back,  and  brought  them  again  in  time  of  adversity  unto 
the  appointment  of  the  Lord.  And  the  priest,  prophet,  or 
king,  in  God's  stead,  smote  hands  with  them,  and  took  an 
oath  of  them,  to  be  the  Lord's  people,  and  to  turn  again 
to  the  Lord's  covenant,  to  keep  his  law  and  to  believe  in  his 
promises.  And  God  immediately  withdrew  his  hand  and 
rid  them  out  of  all  captivity  and  danger,  and  became  as 
merciful  as  ever  before. 

But  we  Christians  have  been  very  seldom  or  never  called 
again  to  the  covenant  of  the  Lord,  the  law  of  God,  and 
faith  of  Christ;  but  often  to  the  covenant  of  the  pope.  As 
he  now  clucketh  apace  for  his  chickens,  and  will  both  prove 
all  his  old  policies,  and  seek  and  imagine  new  practices. 
And  if  the  people  come  again,  let  the  priest  or  bishop,  after 
the  example  of  the  prophets  and  high  priests  of  the  Israel- 
ites, take  an  oath  in  God's  stead  of  the  king  and  lords. 
And  let  the  king  and  lords  receive  an  oath  of  the  people,  and 
follow  the  example  of  the  Ninevites  in  fasting  and  praying. 

Some  men  will  say,  Seeing  fasting  is  to  withdraw  all 
pleasures  from  the  body  and  to  punish  the  flesh,  then  God 
delights  in  our  pains  taking,  &c.  I  answer,  God  delights 
in  true  obedience  and  in  all  that  we  do  at  his  commandment, 
and  for  the  intent  that  he  commands  it.     If  thou  love  and 


214  Tindal 

pity  thy  neighbour  and  help  him,  thy  alms  are  acceptable. 
If  thou  do  it  of  vain  glory,  to  have  the  praise  that  belongs  to 
God,  or  for  a  greater  profit  only,  or  to  make  satisfaction  for 
thy  past  sins,  and  to  dishonour  Christ's  blood,  which  hath 
made  it  already;  then  thine  alms  are  abominable.  If  thy 
prayer  be  thanks  in  heart,  or  calling  to  God  for  help,  with 
trust  in  him  according  to  his  promise,  then  thy  prayer 
pleases.  If  thou  believe  in  Christ's  blood  for  the  remission 
of  sins,  and  henceforth  hatest  sin,  that  thou  punishest  thy 
body  to  flee  thy  lusts,  and  to  keep  them  under  that  thou  sin 
not  again,  then  it  pleases  God  exceedingly.  But  and  if 
thou  think  that  God  delights  in  the  work  for  the  work  itself, 
the  true  intent  being  away,  and  in  thy  pain,  for  thy  pain  it- 
self, thou  art  as  far  out  of  the  way  as  from  heaven  to  the  earth. 
If  thou  wouldest  kill  thy  body,  or,  when  it  is  tame  enough, 
pain  it  further  so  that  thou  wert  not  able  to  serve  God  and 
thy  neighbour,  according  to  the  room  and  estate  thou  art  in, 
thy  sacrifice  were  quite  without  salt,  and  altogether  unsa- 
voury in  the  taste  of  God,  and  thou  mad  and  out  of  thy  wits. 
But  and  if  thou  trust  in  thy  work,  then  art  thou  abominable. 

Now  let  us  look  on  the  pope's  fast.  First,  the  intent 
should  be  to  tame  thy  lusts,  not  lechery  onl)^,  but  pride 
chiefly,  wrath,  malice,  hate,  envy,  and  covetousness,  and  to 
keep  the  law  of  God,  and  therefore  it  stands  not  in  meat  and 
drink  only.  But  how  they  keep  God's  law,  compare  it  to 
their  deeds  and  thou  shalt  see!  Secondly,  the  fast  of  the 
old  law  was,  to  put  on  mourning  clothes,  as  hair  or  sack, 
and  neither  to  eat  nor  drink  until  night,  and  all  the  while  to 
pray,  and  to  do  alms-deeds  and  show  mercy.  And  at  even 
they  ale  fl.esh  and  what  God  gave,  soberly,  and  as  little  as 
would  sustain  the  body,  &c.  The  pope's  fast  is  commonly 
only  to  eat  no  flesh.  I  say  not,  look  how  lean  they  be,  but 
consider  what  a  taming  of  the  flesh  it  is,  to  eat  ten  or  twenty 
manner  of  fishes  drest  after  the  costliest  manner,  and  to  sit 
a  couple  of  hours,  and  to  pour  in  of  the  best  wine  and  ale 
that  may  be  gotten!  And  at  night  to  banquet  with  dew, 
(as  they  say)  of  all  manner  of  fruits  and  confections,  mar- 
malade, succades,  greenginger,  comfits,  sugarplate,  with 
malmsey  and  romney  burnt  with  sugar,  cinnamon  and 
cloves,  with  bastard,  muscadell,  and  hipocrassy,  &c.  Think 
ye  not  that  such  dews,  with  drinking,  a  piece  of  salt-fish  or 
a  pickerel,  tame  the  body  exceedingly! 

Furthermore  that  the  true  intent  is  away  both  from  their 
fasting  and  prayers,  is  evident;  first  by  the  multiplying  of 


Exposition  upon  the  Sermon  on  the  Mount.      215 

them,  for  when  the  Jews  had  lost  the  understanding  of  their 
sacrifices,  and  believed  in  the  work,  then  they  were  mad 
upon  them,  so  that  well  was  he  that  could  rob  himself  to 
otfer  most;  insomuch  that  the  prophets  cried  out  against 
them,  that  their  oiTerings  stank  before  God.  And  ours  had 
so  multiplied  their  fasting  that  they  could  no  longer  bear 
them.  At  the  beginning  they  were  bearable  for  the  advan- 
tage: but  when  they  had  purchased  enough  and  enough 
again,  they  became  intolerable.  And  therefore  all  our 
monks,  whose  profession  was  never  to  eat  flesh,  set  up  the 
pope,  and  took  dispensations,  both  for  that  fast,  and  also 
for  their  strait  rules,  and  made  their  strait  rules  as  wide  as 
the  hoods  of  their  cowls.  As  the  hypocrisy  of  the  fraitry 
where  they  eat  but  invisible  flesh,  or  that  which  is  inter- 
preted to  be  no  flesh,  is  spoken  of  in  other  places.  Another 
proof  is,  that  they  so  long  a  time  have  given  pardons  of 
the  merits  of  their  fasting,  as  though  they  had  done  more 
than  enough  for  themselves,  and  of  that  merchandize  have 
gotten  all  they  have,  and  have  brought  the  knowledge  of 
Christ's  blood  clean  into  darkness.  And  last  of  all,  what 
shall  I  say  of  the  open  idolatry  of  innumerable  fasts;  of 
St.  Brandon's  fast,  St.  Patrick's  fast,  of  four  holy  Fridays, 
of  St.  Anthony's,  between  St.  Mary's  days,  of  our  Lady  fast, 
either  fasting  once  in  seven  years,  the  same  day  that  her 
day  falls  on  in  March,  and  then  begin,  or  one  year  with 
bread  and  water,  and  all  for  what  purpose  ye  know  well 
enough ;  and  of  such  like  things,  I  know  ten  thousand  in 
the  world.     And  who  has  rebuked  them? 

See  that  ye  gather  not  treasure  upon  the  earth,  where  rust 
and  moths  corrupt,  and  where  thieves  break  up  and 
steal.  But  gather  you  treasure  in  heaven,  ivhere  neither 
rust  nor  moths  corrupt,  and  where  thieves  neither  break 
up  nor  steal.  For  where  your  treasure  is,  there  2vill  be 
your  hearts  also. 

Note  the  goodly  order  of  Christ's  preaching.  First,  he 
restored  the  true  understanding  of  the  law,  then  the  true 
intent  of  the  works.  And  here,  consequently,  he  rebukes 
the  mortal  foe  and  sworn  enemy,  both  of  true  doctrine  and 
true  living,  which  is  covetousness — the  root  of  all  evil, 
saith  Paul.  (1  Tim.  vi.)  Covetousness  is  image  service. 
(Col.  iii.)  It  makes  men  to  err  from  the  faith.  (1  Tim.  vi.) 
It  has  no  part  in  the  kingdom  of  Christ  and  God.  (Eph.  v.) 
Covetousness  hardened  the  heart  of  Pharaoh  that  the  faith 


216  Tindal 

of  the  miracles  of  God  could  not  sink  into  it.  Covetousness 
made  Balaam,  who  knew  all  the  truth  of  God,  to  hate  it, 
and  to  give  the  most  pestilent  and  poisonous  counsel  against 
it,  that  heart  could  imagine,  even  to  destroy  it  if  it  had 
been  possible.  Covetousness  taught  the  false  prophets  in 
the  Old  Testament  to  interpret  the  law  of  God  falsely,  and 
to  pervert  the  meaning  and  intent  of  all  the  sacrifices  and 
ceremonies,  and  to  slay  the  true  preachers  that  rebuked 
them. 

And  with  their  false  persuasions  they  led  all  the  kings  of 
Israel  out  of  the  right  way,  and  the  most  part  of  the  kings  of 
Judah  also.  And  Peter,  in  the  second  chapter  of  his  second 
epistle,  prophesies  that  there  should  be  false  teachers  among 
us,  that  should  follow  the  way  of  Balaam ;  that  is,  for  co- 
vetousness persecute  the  truth,  and  through  covetousness 
with  feigned  words  make  merchandise  of  the  people,  and 
bring  in  damnable  sects  too.  And  here  you  have  an  infal- 
lible rule,  that  where  covetousness  is,  there  is  no  truth ;  no, 
though  they  call  themselves  the  church,  and  say  thereto  that 
they  cannot  err.  Covetousness  kept  Judas  still  in  unbelief, 
though  he  saw  and  did  also  many  miracles  in  the  name  of 
Christ,  and  compelled  him  to  sell  him  to  the  scribes  and 
pharisees;  for  covetousness  is  a  merciless  thing.  Covetous- 
ness made  the  pharisees  to  lie  on  Christ, to  persecute  him, 
and  falsely  to  accuse  him.  And  it  made  Pilate,  though  he 
found  Christ  to  be  innocent,  yet  to  slay  him.  It  caused  He- 
rod to  persecute  Christ  yet  in  his  cradle.  Covetousness 
makes  hypocrites  persecute  the  truth  against  their  own  con- 
sciences, and  to  lie  to  princes  that  the  true  preachers  move 
sedition,  and  make  their  subjects  to  rise  against  them;  and 
covetousness  makes  the  princes  to  believe  their  wicked  per- 
suasions, and  to  lend  their  swords  to  shed  innocent  blood. 

Finally,  covetousness  makes  many  whom  the  truth 
pleases  at  the  beginning,  to  cast  it  up  again,  and  to  be  af- 
terwards the  most  cruel  enemies  thereof,  after  the  example 
of  Simon  Magus.  (Acts  viii.)  Paul  bids  Timothy  to  charge 
the  rich  to  believe  in  the  living  God,  and  not  in  their  un- 
certain riches,  for  it  is  impossible  for  a  covetous  idolater, 
or  image  server,  that  trusts  in  the  dead  god  of  his  riches, 
to  put  his  trust  in  the  living  God. 

One  misery  is,  that  they  which  here  gather  and  lay  up, 
cannot  tell  for  whom.  Another  is,  rust,  canker,  moths, 
and  a  thousand  misfortunes  besides,  thieves,  extortioners, 
oppressors,  and  mighty  tyrants,  to  which  the  rich  are  ever 


Exposition  upon  the  Sermon  on  the  Mount.       217 

a  prey.  And  though  they  prosper  to  the  end  outwardly, 
yet  fear  ever  gnaws  their  hearts  inwardly.  And  at  the 
hour  of  death  they  know  and  feel  that  they  have  gathered 
nought,  and  then  they  sorrow,  and  are  like  one  that 
dreams  of  riches,  and  in  the  morning  when  he  finds 
nought,  he  is  heavy,  and  sorry  for  the  remembrance  of 
the  pleasant  dream.  And  finally  when  they  are  most  loth 
to  die,  and  hope  to  live  long,  then  they  perish  suddenly, 
after  the  example  of  that  rich  man  who  intended  to  make 
him  larger  barns  and  storehouses.  Happy,  therefore,  is 
he  that  lays  up  treasure  in  heaven,  and  is  rich  in  faith  and 
good  works;  for  the  reward  thereto  promised,  God  shall 
keep  sure  for  him;  no  man  can  take  it  away.  Here  is 
not  forbidden  to  have  riches ;  but  to  love  it,  to  trust  in  it, 
and  to  be  careful  for  it.  For  God  has  promised  to  care 
for  us,  and  to  give  us  enough,  and  to  keep  that  which  is 
gotten,  if  we  will  care  to  keep  his  commandments.  What- 
soever office  or  degree  thou  art  in  in  this  world,  do  the  duty 
of  thine  office  diligently,  and  trust  in  God,  and  let  him 
care.  If  thou  art  a  husbandman,  plough,  and  sow,  and 
till  thy  ground,  and  let  God  alone  for  the  rest ;  he  will  care 
to  make  it  grow  plenteously,  and  to  send  seasonable  wea- 
ther to  have  it  in,  and  will  provide  thee  a  good  market  to 
sell,  &c. 

In  like  manner,  if  thou  be  a  king,  do  the  office  of  a  king, 
and  receive  the  duties  of  the  king,  and  let  God  care  to 
keep  thee  in  thy  kingdom.  His  favour  shall  do  more  for 
thee  than  a  thousand  millions  of  gold,  and  so  of  all  others. 
He  that  hath  but  a  little,  and  is  sure  that  God  shall  keep 
both  him  and  it,  is  richer  than  he  which  hath  thousands, 
and  hath  none  other  hope  than  that  he  and  it  must  be  kept 
by  his  own  care  and  policy. 

And,  finally,  mark  one  point  in  Luke  xiv.  Christ  says. 
None  of  them  that  refuseth  not  all  that  he  possesseth  can 
be  my  disciple ;  that  is,  he  that  casts  not  away  the  love  of 
all  worldly  things,  can  be  no  scholar  of  Christ's  to  learn 
his  doctrine.  Then  he  adds,  that  salt  is  good ;  but  if  the 
salt  be  unsavoury,  or  has  lost  its  virtue,  what  can  be  sea- 
soned therewith?  Verily,  nothing.  Now,  by  salt  is  under- 
stood the  doctrine;  and  the  meaning  is,  if  ye  be  covetous 
and  love  worldly  things,  it  will  corrupt  the  salt  of  your 
doctrine,  so  that  whatsoever  you  powder  therewith,  it  shall 
be  more  unsavoury  than  before. 

Where  your  treasure  is,  there  are  your  hearts.     If  vour 

TINDAL.  19 


218  Tindal 

treasure  be  in  the  world,  so  is  the  love  of  your  hearts. 
And  if  ye  love  the  world,  and  the  things  of  the  world,  the 
love  of  God  is  not  in  you ;  and  the  love  of  God  is  the  love 
of  his  commandments ;  and  he  that  loveth  not  God's  com- 
mandments will  never  preach  them  truly,  because  he  loves 
them  not ;  but  he  will  corrupt  them  with  glosses,  that  they 
may  stand  with  that  which  his  heart  loves,  and  until  they 
have  another  sense  than  ever  God  gave  them.  Therefore, 
no  covetous  person  can  be  a  true  prophet.  It  is  not  for 
nought,  then,  that  Christ  so  often  and  so  diligently  warns 
his  disciples  to  beware  of  covetousness,  as  of  that  thing 
which  he  knew  well  had  ever  corrupted  the  word  of  God, 
and  ever  should. 

The  light  of  thy  body  is  thine  eye;  wherefore,  if  thine 
eye  be  single,  all  thy  body  shall  be  full  of  light.  But 
and  if  thine  eye  be  wicked,  then  shall  thy  whole  body 
be  dark.  If,  therefore,  the  light  that  is  in  thee  be  dark- 
ness, how  great  is  that  darkness. 

Note  the  conclusion  with  a  proper  similitude.  The  eye 
is  the  light  of  the  body;  and  by  the  light  of  the  eye  all 
other  members  see  and  are  governed.  As  long  as  the  eye 
seeth,  hand  and  foot  do  their  duties,  neither  is  there  any 
fear  that  a  man  should  stumble  or  fall  into  fire  or  water. 
But  if  the  eye  be  blind,  all  the  body  is  blind ;  and  that  so 
blind,  that  there  is  no  remedy  at  all;  set  a  candle  before 
him,  he  sees  not ;  give  him  a  lantern  in  his  hand,  and  yet 
he  goes  not  straight.  Bring  him  out  into  the  sun,  and 
point  him  unto  that  which  thou  wouldest  have  him  see,  it 
matters  not.  Even  so,  if  covetousness  have  blinded  the 
spiritual  eye,  and  perverted  the  right  intent  of  the  law  of 
God,  and  of  the  works  commanded  by  God,  and  of  the 
sacrifice,  ceremonies,  and  sacraments,  and  of  all  other  or- 
dinances of  God,  for  which  intent  is  the  spiritual  eye,  then 
is  all  the  doctrine  dark,  and  very  blindness.  Yea,  and 
then  how  dark  is  the  darkness,  when  that  which  is  pure 
blindness  is  believed  to  be  light!  How  dark  is  the  doctrine 
of  them  who  teach  that  a  man  may  compel  God  with  the 
works  of  freewill  to  give  him  his  favour  and  grace,  or 
make  God  unrighteous !  How  dark  is  the  doctrine  of  them, 
who,  to  the  rebuke  of  Christ's  blood,  teach  that  works  do 
justify  before  God,  and  make  satisfaction  for  sins !  How 
blind  are  they  which  think  prayer  to  be  the  pattering  of 
many  words,  and  will  therefore  not  only  be  praised  and 


Exposition  upon  the  Sermon  on  the  Mount.       219 

paid  of  the  world,  but  also  by  the  title  thereof  challenge 
heaven,  and  not  by  the  merits  of  Christ's  blood!  How 
dark  is  the  doctrine  of  them  whose  faith  is  only,  and  alto- 
gether, in  appointments  which  they  themselves  have  feign- 
ed between  them  and  God,  unto  which  God  never  sub- 
scribed; in  which,  also,  they  assign  what  work,  and  how 
much  they  will  do,  and  what  reward,  and  how  great,  God 
must  give  them;  or  choose  whether  he  will  be  unrigh- 
teous. 

How  dark  is  the  doctrine  of  them  that  say  stiffly,  that 
the  work  of  the  sacraments  in  itself  justifies,  not  referring 
it  to  stir  up  the  faith  of  the  promises  annexed  to  them ; 
and  affirm,  that  bodily  pain,  for  the  pain  itself,  not  refer- 
ring it  either  to  the  love  of  the  law  of  God  or  of  their  neigh- 
bour, pleases  God!  How  dark,  damnable,  and  devilish,  is 
the  doctrine  of  them,  who  not  only  think  lucre  to  be  the 
service  of  God,  but  also  are  so  far  past  all  shame,  that 
they  affirm  they  are  the  holy  church  and  cannot  err;  and 
all  that  they  decree  must  be  an  article  of  our  faith,  and 
that  it  is  damnable  once  to  doubt  or  search  the  Scripture 
whether  their  doctrine  will  thereto  agree  or  no;  but  say 
their  decrees  must  be  believed  as  they  sound,  how  contrary 
soever  the  Scripture  be;  and  that  the  Scripture  must  be 
expounded  and  made  to  agree  to  them !  They  need  not  to 
regard  the  Scripture,  but  to  do  and  say  as  their  holy  ghost 
moves  them;  and  if  the  Scripture  be  contrary,  then  they 
make  it  a  nose  of  wax,  and  wrest  it  this  way  and  that  way 
till  it  agree. 

Faith  of  works  was  the  darkness  of  the  false  prophets, 
out  of  which  the  true  could  not  draw  them.  Faith  of 
works  was  the  blindness  of  the  pharisees,  out  of  which 
neither  John  Baptist  nor  Christ  could  bring  them.  And 
though  John  Baptist  piped  to  them  with  invincible  reasons 
of  the  Scripture,  and  Christ  thereto  added  miracles,  yet 
the  pharisees  would  not  dance.  For  John  Baptist,  as  they 
thought,  was  too  mad  to  live  so  strait  a  life,  and  to  refuse 
to  be  justified  thereby.  And  as  for  Christ  and  his  disci- 
ples, the  pharisees  were  much  holier  themselves,  fasted 
oftener,  and  prayed  thicker;  yea,  and  uttered  many  more 
words  in  their  prayers  than  they.  Faith  of  works  is  that 
belief  of  the  Turks  and  Jews,  which  drives  them  ever 
away  from  Christ.  Faith  of  works  has  been  that  light  of 
darkness,  in  which  a  great  part  of  those  called  Christians 
h^ve  walked  ever  since  Pelagius  and  Faustus,  now  about 


220  Tindal. 

twelve  hundred  years,  and  ever  more  and  more;  and  in 
which  all  our  religious  have  walked  all,  and  more,  for  this 
four  or  five  hundred  years;  and  in  which  the  priests  also 
have  walked  a  long  season:  the  Lord  bring  them  out 
again. 

Finally,  how  dark  is  the  darkness,  when  a  pharisee  and 
a  very  Pelagian  stands  up,  and  preaches  against  the  phari- 
sees  and  the  Pelagians,  and  is  allowed  of  all  the  audience! 
And  in  conclusion,  when  the  world,  ever  since  it  began, 
has  and  does  of  natural  blindness  believe  in  their  own 
works;  then  if  the  Scripture  be  perverted  to  confirm  that 
error,  how  sorely  are  their  hearts  hardened,  and  how  deep 
is  that  darkness ! 

No  man  can  serve  two  masters :  for  he  shall  either  hate 
the  one,  and  love  the  other;  or  cleave  to  the  one,  and 
despise  the  other.     Ye  cannot  serve  God  and  mammon. 

Mammon  is  riches  or  abundance  of  goods.  And  Christ 
concludeth  with  a  plain  similitude,  that  as  it  is  impossible 
to  serve  two  contrary  masters,  and  as  it  is  impossible  to 
be  retained  unto  two  divers  lords,  which  are  enemies  one 
to  the  other,  so  is  it  impossible  to  serve  God  and  mammon. 
Two  masters  of  one  mind,  and  one  will,  a  man  might 
serve:  for  if  one  will,  one  mind,  and  one  accord  be  in 
twenty,  then  are  they  all  but  one  master.  And  two  mas- 
ters, where  one  is  under  the  other  or  a  substitute,  a  man 
may  serve.  For  the  service  of  the  inferior  is  the  command- 
ment of  the  superior.  As  to  serve  and  obey  father,  mo- 
ther, husband,  master,  and  lord,  is  God's  commandment. 
But  if  the  inferior  be  of  a  contrary  will  to  the  superior,  and 
command  any  contrary  thing,  then  mayest  thou  not  obey. 
For  then  they  are  two  contrary  masters.  So  God  and 
mammon  are  two  contrary  masters;  yea,  two  contrary 
gods,  and  of  contrary  commandments. 

God  saith,  I  thy  Lord  God  am  but  one,  and  me  shalt 
thou  serve  alone;  that  is.  Thou  shalt  love  me  with  all  thine 
heart,  or  with  thine  whole  heart,  with  all  thy  soul,  and 
with  all  thy  might.  Thou  shalt  neither  serve,  obey,  nor 
love  any  thing  save  me  and  what  I  bid  thee;  and  that  as 
far  and  no  further  than  I  bid  thee. 

And  mammon  saith  the  same.  For  mammon  will  be  a 
god  also,  and  served  and  loved  alone. 

God  saith,  See  thou  love  thy  neighbour,  that  thou  labour 


Exposition  upon  the  Sermon  on  the  Mount.       221 

with  thine  hands  to  get  thy  living  and  somewhat  above  to 
help  him. 

Mammon  saith,  He  is  called  thy  neighbour,  because  he 
is  nigh  thee.  Now  who  is  so  nigh  thee  as  thyself;  there- 
fore love  thyself,  and  make  ignorant  and  vile  wretches  to 
labour  diligently  to  get  thee  as  much  as  thou  mayest,  and 
some  scraps  above  for  themselves.  Or  wilt  thou  be  per- 
fect] Then  disguise  thyself  and  put  on  a  grey  coat,  a 
black  or  a  pied,  and  give  thyself  to  devotion,  despise  the 
world  and  take  a  covetous,  I  would  say  a  contemplative, 
life  upon  thee.  Tell  the  people  how  hot  purgatory  is,  and 
what  pains  there  must  be  suffered  for  small  faults.  And 
then  give  mercifully  a  thousand  fold  for  one,  spiritual  for 
temporal ;  give  heaven,  and  take  but  house  and  land,  and 
foolish  temporal  things. 

God  saith.  Judge  truly  between  thy  brethren,  and  there- 
fore take  no  gifts. 

Mammon  saith.  It  is  good  manners  and  a  point  of  cour- 
tesy to  take  that  which  is  offered.  And  he  that  gives  to 
thee,  loves  thee  better  than  such  a  churl  that  gives  thee 
nought,  yea  and  thou  art  more  bound  to  favour  his  cause. 

God  saith.  Sell  and  give  alms. 

Mammon  saith.  Lay  up  to  have  enough  to  maintain 
thine  estate,  and  to  defend  thee  from  thine  enemies,  and 
to  serve  thee  in  thine  age,  &c. 

Forasmuch  then  as  God  and  mammon  be  two  so  con- 
trary masters,  that  whosoever  will  serve  God,  must  give 
up  mammon,  and  all  that  will  serve  mammon,  must  for- 
sake God;  it  follows  that  they  which  are  the  sworn  ser- 
vants of  mammon,  and  have  his  spirit,  and  are  his  faithful 
church,  are  not  the  true  servants  of  God,  nor  have  his 
Spirit  of  truth  in  them,  nor  can  be  his  true  church. 

Moreover,  seeing  that  God  and  mammon  be  so  con- 
trary, that  God's  word  is  death  in  mammon's  ear,  and  his 
doctrine  poison  in  mammon's  mouth ;  it  follows  that  if  the 
ministers  of  God's  word  do  favour  mammon,  they  will  so 
fashion  their  speech,  and  so  sound  their  words,  that  they 
may  be  pleasant  in  the  ears  of  mammon. 

Finally,  Only  to  have  riches,  is  not  to  be  the  servant  of 
mammon,  but  to  love  it  and  cleave  to  it  in  thine  heart. 
For  if  thou  have  goods  only  to  maintain  the  office  which 
God  has  put  thee  in,  and  of  the  rest  to  help  thy  neigh- 
bour's need,  so  art  thou  lord  over  thy  mammon  and  not 
his  servant.  Of  them  that  are  rich,  how  shalt  thou  know 
19* 


222  Tindal 

the  master  of  mammon  from  the  servant?  verily,  first  by 
the  getting ;  secondly,  when  his  poor  neighbour  complains, 
if  he  be  mammon's  servant,  mammon  will  shut  up  his  heart, 
and  make  himself  without  compassion.  Thirdly,  the  cross 
of  Christ  will  try  them  the  one  from  the  other.  For  when 
persecution  arises  for  the  word,  then  will  the  true  servant 
of  Christ  bid  mammon  adieu.  And  the  faithful  servant  of 
mammon  will  utter  his  hypocrisy,  and  not  only  renounce 
the  doctrine  of  Christ,  but  also  be  a  cruel  and  a  sharp  per- 
secutor thereof,  to  put  away  all  surmise,  and  that  his  fide- 
lity to  his  master  mammon  may  openly  appear. 

Therefore  I  say  unto  you,  Care  not  for  your  lives  what 
ye  shall  eat,  or  what  ye  shall  drink;  neither  for  your 
bodies  what  ye  shall  put  on.  Is  not  the  life  more  than 
meat,  and  the  body  more  than  the  raiment? 

He  that  buildeth  a  costly  house,  even  to  the  tiling,  will 
not  leave  off  there,  and  lose  so  great  cost  for  so  small  a 
trifle  more.  No  more  will  He  that  gave  thee  so  precious 
a  soul,  and  so  beautiful  a  body,  let  either  of  them  perish 
again  before  the  day,  for  so  small  a  thing  as  food  or  rai- 
ment. God  never  made  mouth  but  he  made  meat  for  it, 
nor  body  but  he  made  raiment  also.  Howbeit,  mammon 
blinds  our  eyes,  so  that  we  can  neither  see  nor  judge  aright. 

Behold  the  fowls  of  the  air,  how  they  sow  not,  neither 
reap,  nor  gather  into  storehouses ;  and  yet  your  hea- 
venly Father  feedeth  them.  And  are  not  ye  far  better 
than  they  ?  Which  of  you  with  taking  thought  is  able 
to  put  one  cubit  unto  his  stature? 

He  that  cares  for  the  least  of  his  creatures  will  much 
more  care  for  the  greatest.  The  birds  of  the  air,  and  the 
beasts,  all  preach  to  us  that  we  should  leave  caring,  and 
put  our  trust  in  our  Father.  But  mammon  has  made  us 
so  dull  and  so  entirely  without  capacity,  that  no  example 
or  argument,  be  it  ever  so  vehement,  can  enter  our  under- 
standings, to  make  us  see  or  judge  aright.  Finally,  What 
a  madness  it  is  to  take  so  great  thought  for  food  or  rai- 
ment,  when  the  wealth,  health,  life  of  thy  body,  and  alto- 
gether are  out  of  thy  power !  If  all  the  world  were  thine, 
thou  couldest  not  make  thyself  one  inch  longer,  nor  that 
thy  stomach  shall  digest  the  meat  that  thou  puttest  into  it. 


Exposition  upon  the  Sermon  on  the  Mount.       223 

No,  thou  art  not  sure  that  what  thou  puttest  into  thy  mouth 
shall  go  through  thee,  or  whether  it  shall  choke  thee. 
Thou  canst  not  make  certain  when  thou  liest  or  sittest 
down  that  thou  shalt  rise  again,  or  when  thou  sleepest  that 
thou  shalt  awake  again,  or  that  thou  shouldest  live  one 
hour  longer.  So  that  he  which  cared  for  thee  when  thou 
couldest  not  care,  must  care  for  thee  still,  or  else  thou 
shouldest  perish.  And  he  will  not  care  for  thee  to  thy 
soul's  profit,  if  thou  mistrust  him  and  care  for  thyself. 

And  for  raiment  why  take  ye  thought?  Behold  the  lilies 
of  the  field  how  they  grow ;  they  labour  not,  neither 
spin.  And  yet  I  say  to  you,  that  even  Solomon  in  all 
his  glory  was  not  apparelled  like  one  of  them.  Where- 
fore, if  the  grass  which  is  to  day  in  the  fields,  and  to- 
morrow shall  he  cast  into  the  furnace,  God  so  clothe, 
how  much  more  shall  he  do  the  same  unto  you,  O  ye  of 
little  faith? 

Not  only  fowls  and  beasts,  but  also  trees,  herbs,  and  all 
the  flowers  of  the  earth  do  cry  unto  us,  to  trust  God,  and  to 
cast  away  all  care  that  is  coupled  with  covetousness,  for 
more  than  sufficient  to  bear  the  charges  which  we  have  in 
our  hands,  by  the  reason  of  the  state  we  are  in  the  world ; 
and  all  care  that  is  annexed  with  mistrust,  that  God  will 
not  minister  enough  to  bear  all  our  charges.  If  we  en- 
deavour ourselves  to  keep  his  commandments,  and  to  do 
every  man  the  office  he  is  in  truly,  and,  if  when  God,  to 
prove  us,  suffers  us  to  have  need  of  our  neighbours,  we 
first  complain  to  God,  and  desire  him  to  prepare  the  hearts 
of  our  neighbours  against  we  come  to  desire  their  help. 

But  mammon  pipes  another  song,  saying;  If  thou  should- 
est make  no  other  manner  of  labour  for  a  benefice,  than  as 
if  thou  caredst  not  whether  thou  hadst  it  or  hadst  it  not,  it 
would  be  long  ere  thou  got  one,  all  would  be  taken  out  of 
thine  hand.  I  answer,  As  thy  labour  was  to  get  it,  such 
shall  be  thy  behaviour  in  it;  as  thou  flatteredst  to  have  it, 
so  shalt  thou  in  it.  And  as  thou  boughtest  and  soldest  to 
get  it,  so  shalt  thou  sell  in  it  to  buy  favour  and  to  be  set 
by  in  the  world.  If  thy  principal  intent  that  thou  seekest 
a  benefice  for,  be  lucre,  then  take  heed  to  the  example  of 
thy  forefather  Simon  Magus.  Let  thy  care  therefore  be  to 
do  the  office  that  God  puts  thee  in  truly,  and  the  blessing 
that  he  gives  therewith,  that  take  with  thanks,  and  neither 
care  nor  covet  further. 


224  Tindal. 

Take  no  thought  therefore,  saying :  What  shall  we  eat,  or 
what  shall  we  drink,  or  what  shall  we  put  on  1  all  these 
things  the  heathen  seek.  Yea,  and  your  heavenly  Fa- 
ther knoweth  that  ye  need  all  these  things.  But  seek 
first  the  kingdom  of  God  and  the  righteousness  thereof, 
and  all  these  things  shall  he  ministered  unto  you. 

Be  not  like  the  heathen  which  have  no  trust  in  God  nor 
his  word,  nor  believe  any  life  to  come.  Let  them  vex  them- 
selves, and  each  be  a  devil  to  the  other  for  worldly  things, 
but  comfort  thou  thyself  with  the  hope  of  a  better  life  in 
another  world,  ever  be  assured  that  thou  shalt  have  suf- 
ficient here,  only  if  thou  keep  covenant  with  the  Lord  thy 
God,  and  seek  his  kingdom  and  the  righteousness  thereof 
above  all  things.  The  kingdom  of  God  is  the  gospel  and 
doctrine  of  Christ.  And  the  righteousness  thereof  is  to 
believe  in  Christ's  blood  for  the  remission  of  sins.  Out  of 
which  righteousness  springs  love  to  God,  and  thy  neigh- 
bour for  his  sake,  which  is  also  righteousness  as  I  have 
said  afore,  so  far  as  it  is  perfect,  and  that  which  lacketh  is 
supplied  by  faith  in  God's  word,  in  that  he  has  promised  to 
accept  that  till  more  come.  Then  follows  the  outward 
righteousness  of  works,  by  the  which,  and  diligent  record- 
ing of  God's  word  together,  we  grow  and  wax  perfect, 
and  keep  ourselves  from  going  back  and  losing  the  Spirit 
again. 

And  these  have  our  spiritualty  with  their  corrupt  doc- 
trine mingled  together;  that  is  to  say,  the  righteousness 
of  the  kingdom  of  God,  which  is  faith  in  Christ's  blood, 
and  the  outward  righteousness  of  the  members,  so  that  we 
ascribe  to  the  one  what  pertains  to  the  other.  Seek  the 
kingdom  of  heaven  therefore,  and  the  righteousness  of  the 
same,  and  be  sure  thou  shalt  ever  have  sufficient,  and 
these  things  shall  be  ministered  unto  thee ;  that  is  to  say, 
shall  come  of  their  own  accord,  by  the  promise  of  God, 
yea  Christ  promised  thee  a  hundred  fold  even  in  this  life, 
of  all  that  thou  leavest  for  his  sake.  If  that  were  true, 
some  would  say,  who  would  not  rather  serve  him  than 
mammon?  yet  is  it  true;  for  first,  if  thou  be  servant  of 
mammon,  thou  must  keep  thy  god,  and  thy  god  not  thee. 
And  every  man  that  is  stronger  than  thou,  will  take  thy 
god  from  thee.  Moreover  God  will  take  either  thee  from 
thy  mammon,  or  thy  mammon  from  thee,  ere  thou  would- 
est;    to   avenge   himself  of   thy   blind   unkindness,    that 


Exposition  upon  the  Sermon  on  the  Mount.       225 

when  he  hath  made  thee,  and  given  thee  all,  thou  didst  for- 
sake him  and  serve  his  mortal  enemy.  But  if  thou  follow 
Christ,  all  the  world,  and  let  them  take  all  the  devils  in  hell 
to  them,  shall  not  be  able  to  disappoint  thee  of  a  sufficient 
living.  And  though  they  persecute  thee  from  house  to 
house  a  thousand  times,  yet  shall  God  provide  thee  another, 
with  all  things  sufficient  to  live  by.  Now  compare  the 
surety  of  this  with  the  uncertainty  of  the  other;  and  then 
the  blessed  end  of  this  (that  heaven  is  promised  thee  also) 
with  the  miserable  departing  from  the  other  so  sorely 
against  thy  will,  and  then  the  desperation  that  thy  heart 
feels  that  thou  art  already  in  hell.  And  then  may  not  this 
be  well  called  a  thousand  fold  more  than  the  other? 

Care  not  then  for  the  day  following ;  hut  let  the  day 
following  care  for  itself.  For  the  day  that  is  present 
hath  ever  enough  of  his  own  trouble. 

If  thou  look  well  on  the  covenant  that  is  between  thee 
and  thy  Lord  God  on  the  one  side,  and  on  the  temptations 
of  the  world,  the  flesh,  and  Satan  on  the  other,  thou  shalt 
soon  perceive  that  the  day  present  hath  ever  enough  to  be 
cared  for,  and  for  which  thou  must  cry  earnestly  to  God 
for  help  also,  though  thou  do  thy  best.  Now  then,  seeing 
the  day  present  is  overcharged  with  her  own  care,  what 
madness  is  it  to  lade  upon  her  also  the  care  of  the  day  fol- 
lowing, yea,  the  care  of  a  year,  yea,  of  twenty  years,  or  as 
though  thou  never  intendest  to  die,  and  to  torment  and  vex 
the  soul  through  mistrust  and  unbelief,  and  to  make  thy 
life  sour  and  bitter,  and  as  unquiet  as  the  life  of  the  devils 
in  hell? 

Therefore  care,  day  by  day,  and  hour  by  hour  earnestly, 
to  keep  the  covenant  of  the  Lord  thy  God,  and  to  record 
therein  day  and  night,  and  to  do  thy  part  unto  the  utter- 
most of  thy  power.  And  as  for  God's  part,  let  him  care 
for  it  himself,  and  believe  thou  his  words  steadfastly,  and 
be  sure  that  heaven  and  earth  shall  sooner  perish,  than  one 
jot  bide  behind  of  that  which  he  hath  promised.  And  for 
thine  own  part  also,  care  not  of  that  manner,  as  though 
thou  shouldest  do  all  alone.  Nay,  God  hath  first  promised 
to  help  thee,  and  secondly,  to  accept  thine  heart,  and  the 
little  that  thou  art  able  to  do,  be  it  ever  so  imperfect. 
Thirdly,  though  wind,  weather,  and  the  stream  carry  thee 
quite  contrary  to  thy  purpose,  yet  because  thou  bidest  still 


226  Tindal. 

in  thy  profession,  ready  to  turn  to  the  right  course  as  soon 
as  the  tempest  is  a  little  overblown,  God  promises  to  for- 
give that,  and  not  the  less  to  fulfil  his  promises  of  one  jot. 

Does  Christ  so  defend  his,  that  they  never  come  into 
danger  of  trouble?  Yes,  they  come  into  such  straits  oft, 
that  no  wit  nor  reason  can  see  any  way  out,  save  faith  only 
is  sure  that  God  hath,  and  will  make  a  way  through.  But 
that  temptation  is  but  for  an  hour  to  teach  them,  and  to 
make  them  feel  the  goodness  of  their  Father,  and  the  pas- 
sions of  their  brethren,  and  of  their  Master  Christ  also. 
It  is  but  as  a  loving  mother,  to  make  her  child  to  perceive 
and  feel  her  kindness,  to  love  her  again  and  be  thankful, 
lets  it  hunger  in  a  morning,  and  when  it  calls  for  its  break- 
fast, makes  as  though  she  heard  it  not,  till  for  pain  and  im- 
patience it  begins  to  cry  a  good.  And  then  she  stilleth  it  and 
gives  it  all  it  asks,  and  more  too,  to  please  it.  And  when 
it  is  appeased  and  begins  to  eat,  and  rejoices  and  is  glad 
and  fain,  she  asks,  Who  gave  thee  that?  thy  mother;  and 
it  saith,  Yea.  Then  saith  she:  Am  not  I  a  good  mother 
that  gives  thee  all  things  ?  and  it  answers,  Yea.  And  she 
asks:  Wilt  thou  love  thy  mother?  &c.  and  it  saith.  Yea. 
And  so  it  comes  to  the  knowledge  of  its  mother's  kindness, 
and  is  thankful.  Such  is  the  temptation  of  Christ's  elect, 
and  otherwise  not. 

Here  is  not  forbidden  all  manner  of  care,  but  that 
worldly  and  devilish  care  that  springs  of  an  inordinate 
love  to  worldly  things,  and  of  mistrust  in  God.  As,  for  an 
example,  I  covet  inordinately  more  than  sufficient  or  than 
I  have  need  of.  And  because  I  mistrust  God,  and  have 
no  hope  in  him,  and  therefore  pray  not  to  him,  it  comes  not. 
Then  I  mourn,  sorrow,  and  pine  away,  and  am  wholly  un- 
quiet in  mine  heart.  Or  whether  I  have  too  much,  or  but 
sufficient,  and  love  it  inordinately,  then  I  care  for  the  keep- 
ing. And  because  I  mistrust  God,  and  have  no  hope  in 
him  that  he  will  help  me;  therefore,  when  I  have  locked 
doors,  chambers,  and  coffers,  I  am  never  the  nearer  at  rest, 
but  care  still,  and  cast  in  my  mind  a  thousand  perils  of 
which  the  most  part  were  not  in  my  power  to  avoid,  though 
I  never  slept.  And  where  this  care  is,  there  the  word  of 
God  can  have  no  resting-place,  but  is  choked  up  as  soon 
as  it  is  sown. 

But  there  is  another  care  that  springs  out  of  the  love  of 
God,  for  every  love  hath  her  care,  and  it  is  a  care  to  keep 
God's  commandments.     This  care  must  every  man  have. 


Exposition  upon  the  Sermon  on  the  Mount.       227 

For  a  man  lives  not  by  bread  only,  but  much  more  by 
every  word  that  proceeds  out  of  the  mouth  of  God.  The 
keeping  of  God's  commandment  is  the  life  of  a  man,  as 
well  in  this  world  as  in  the  world  to  come;  as,  Children 
obey  father  and  mother,  that  thou  mayest  long  live  on  the 
earth.  And  by  father  and  mother  is  understood  all  rulers ; 
whom,  if  thou  obey,  thy  blessing  shall  be  long  life ;  and 
contrary  if  thou  disobey,  short  life;  and  shalt  either  perish 
by  the  sword,  or  by  some  other  plague,  and  that  shortly. 
And  even  so  shall  the  ruler,  if  he  rule  not  as  God  hath 
commanded.  Oppress  thou  a  widow  and  fatherless  chil- 
dren, saith  God,  and  they  shall  cry  to  me,  and  I  will  hear 
their  voice,  and  then  will  my  wrath  wax  hot;  so  I  will 
smite  you  with  the  sword,  and  your  wives  shall  be  widows, 
and  your  children  fatherless. 

Some  will  say,  I  see  none  prosper  more,  or  continue 
longer,  than  those  that  are  the  most  cruel  tyrants.  What 
then  ?  Yet  say  I  that  God  abideth  ever  true ;  for  where  he 
setteth  up  a  tyrant,  and  continueth  him  in  prosperity,  it  is 
to  be  a  scourge  to  wicked  subjects  that  have  forsaken  the 
covenant  of  the  Lord  their  God.  And  unto  them  his  good 
promises  pertain  not,  save  his  curses  only.  But  if  the  sub- 
jects would  turn  and  repent,  and  follow  the  ways  of  God, 
he  would  shortly  deliver  them.  Howbeit,  yet  where  the 
superior  corrupts  the  inferior,  which  else  is  disposed  enough 
to  goodness,  God  will  not  let  them  long  continue. 


AN  EXPOSITION  OF  THE  SEVENTH  CHAPTER. 

Judge  not,  that  ye  be  not  judged.  For  as  ye  judge,  so 
shall  ye  be  judged.  And  with  what  measure  ye  mete, 
with  the  same  shall  it  be  measured  to  you  again.  Why 
looJcest  thou  on  the  mote  that  is  in  thy  brother^ s  eye,  and 
markest  not  the  beam  that  is  in  thine  own  eye  ?  Or  hoiv 
canst  thou  say  to  thy  brother,  Let  me  pluck  out  the  mote 
out  of  thine  eye,  and,  behold,  there  is  a  beam  in  thine 
own  eye?  Thou  hypocrite,  pluck  jlrst  the  beam  out  of 
thine  own  eye;  and  then  thou  shalt  see  clearly  to  pluck 
the  mote  out  of  thy  brother^s  eye. 

This  is  not  meant  of  temporal  judgment,  for  Christ  for- 
bad not  that,  but  often  did  establish  it,  as  do  Peter  and 


228  Tindal. 

Paul  in  their  epistles  also.  Nor  is  here  forbidden  to  judge 
those  deeds  which  are  manifestly  against  the  law  of  God, 
for  those  ought  every  Christian  man  to  persecute ;  yet  must 
they  do  it  after  the  order  that  Christ  hath  set.  But  when 
he  saith,  Hypocrite,  cast  out  first  the  beam  that  is  in  thine 
own  eye,  it  is  easy  to  understand  what  manner  of  judging 
he  means. 

The  hypocrites  will  have  fastings,  prayings,  kneeling, 
crouching,  ducking,  and  a  thousand  ceremonies  of  their 
own  invention.  And  whosoever  does  not  as  they  do,  him 
they  count  a  damned  soul.  To  Christ  they  say.  Why  fast 
not  thy  disciples,  as  the  pharisees  do?  Why  pluck  they 
the  ears  of  corn  and  rub  them  in  their  hands,  (though  they 
did  it  when  compelled  with  pure  hunger,)  and  do  that  which 
is  not  lawful  on  the  Sabbath-day?  Why  break  ye  the  tra- 
ditions of  our  elders,  and  wash  not  when  ye  sit  down  to 
meat?  Yea,  and  why  dost  thou  thyself  heal  the  people 
upon  the  holy  day?  Why  didst  thou  not  only  heal  him 
that  was  bedridden  thirty-eight  years,  but  also  badest  him 
bear  away  his  bed  upon  the  Sabbath-day?  Be  there  not 
working  days  sufficient  to  do  good  deeds  to  the  praise  of 
God,  and  the  profit  of  thy  neighbour,  but  that  thou  must 
break  thy  Sabbath-day?  He  cannot  but  be  a  damned  per- 
son that  breaks  the  holy  day,  and  despises  the  ordinance 
of  the  holy  church ! 

He  eats  butter  on  Fridays  without  a  dispensation  of  our 
holy  father  the  pope;  yea,  and  cake-bread,  made  with  milk 
and  eggs  too,  and  white  meat  in  Lent;  he  takes  no  holy 
water  when  he  comes  to  the  church ;  he  hears  no  mass 
from  Sunday  to  Sunday.  And  either  he  has  no  beads  at 
all,  or  else  you  shall  not  hear  a  stone  clink  in  his  hand, 
nor  yet  his  lips  wag  all  the  time  of  mass  and  matins,  &c. — 
O  hypocrite!  cast  out  first  the  beam  that  is  in  thine  own 
eye,  and  then  thou  shalt  see  better.  Thou  understandest 
all  God's  laws  falsely,  and  therefore  thou  keepest  none  of 
them  truly;  his  laws  require  mercy,  and  not  sacrifice. 
Moreover,  thou  hast  a  false  intent  in  all  the  works  that 
thou  doest,  and  therefore  they  are  all  damnable  in  the  sight 
of  God.  Hypocrite!  cast  out  the  beam  that  is  in  thine 
own  eye,  learn  to  understand  the  law  of  God  truly,  and  to 
do  thy  works  aright,  and  for  the  intent  that  God  ordained 
them.  And  then  thou  shalt  see  whether  thy  brother  have 
a  mote  in  his  eye  or  not,  and  if  he  have,  how  to  pluck  it 
out,  and  else  not. 


Exposition  upon  the  Sermon  on  the  Mount.       229 

For  he  that  knows  the  intent  of  the  law  and  of  works, 
though  he  observe  a  thousand  ceremonies  for  his  own  ex- 
ercise, he  shall  never  condemn  his  brother,  or  break  unity 
with  him,  in  those  things  which  Christ  never  commanded, 
but  left  indifferent.  Or  if  he  see  a  mote  in  his  brother's 
eye,  that  he  observes  not  with  his  brethren  some  certain 
ordinance  made  for  a  good  purpose,  because  he  knows  not 
the  intent;  he  will  pluck  it  out  fair  and  softly,  and  instruct 
him  lovingly,  and  make  him  well  content.  Which  thing, 
if  our  spiritualty  would  do,  men  would  not  so  abhor  to 
obey  their  tyranny.  But  they  are  hypocrites,  and  do  and 
command  all  their  works  for  a  false  purpose,  and  there- 
fore judge,  slay,  and  shed  their  brethren's  blood  merciless- 
ly, God  is  the  Father  of  all  mercy,  and  therefore  gave  not 
hypocrites  such  absolute  power  to  compel  their  brethren  to 
obey  what  they  list,  or  to  slay  them  without  pity,  showing 
either  no  cause  of  their  commandments  at  all,  but.  So  wdll 
we  have  it !  or  else  assigning  an  intent  damnable,  and  con- 
trary to  all  Scripture.  Paul  (Rom.  xiv.)  saith  to  them  that 
observed  ceremonies,  that  they  should  not  judge  them  that 
did  not;  for  he  that  observes  and  knows  not  the  intent, 
judges  at  once;  and  to  them  that  observed  not,  that  they 
should  not  despise  them  that  observed;  he  that  observes 
not,  ought  not  to  despise  the  weakness  or  ignorance  of  his 
brother,  till  he  perceive  that  he  is  obstinate  and  will  not 
learn. 

Moreover,  such  measure  as  thou  givest,  thou  shalt  re- 
ceive again ;  that  is,  if  thou  judge  thy  neighbour,  God  shall 
judge  thee ;  for  if  thou  judge  thy  neighbour  in  such  things, 
thou  knowest  not  the  law  of  God,  nor  the  intent  of  works, 
and  art  therefore  condemned  of  God,  &c. 

Give  not  that  which  is  holy  unto  dogs,  neither  cast  your 
pearls  before  the  swine,  lest  they  tread  them  under  their 
feet,  and  the  other  turn  again  and  all  to  tear  you. 

The  dogs  are  those  obstinate  and  hardened,  who,  for 
the  blind  zeal  of  their  leaven,  wherewith  they  have  soured 
both  the  doctrine  and  also  the  works,  maliciously  resist  the 
truth,  and  persecute  the  ministers  thereof;  and  are  those 
wolves  among  which  Christ  sends  his  sheep,  warning  them 
not  only  to  be  single  and  pure  in  their  doctrine,  but  also 
wise  and  circumspect,  and  to  beware  of  men.  For  they 
should  bring  them  before  judges  and  kings,  and  slay  them, 
thinking  to  do  God  service  therein ;  that  is,  as  Paul  to  the 

TINDAL.  20 


230  TindaL 

Romans  testifies  of  the  Jews,  for  blind  zeal  to  their  own 
false  and  feigned  righteousness,  they  persecuted  the  right- 
eousness of  God. 

The  swine  are  they,  who,  for  all  they  have  received  the 
pure  gospel  of  Christ,  will  yet  continue  still  in  sin,  and  roll 
themselves  in  the  puddle  and  mire  of  their  old  filthy  con- 
versation ;  and  both  before  the  ignorant,  and  also  the  weak, 
use  the  uttermost  of  their  liberty,  interpreting  it  afi;er  the 
largest  fashion,  and  most  favour  of  the  flesh,  as  it  were  the 
pope's  pardon,  and  therewith  make  the  truth  evil  spoken  of, 
so  that  thousands  who  else  might  have  been  easily  won, 
will  now  not  once  hear  thereof:  and  stir  up  cruel  persecu- 
tion, which  else  would  be  much  easier,  yea,  and  sometimes 
none  at  all.  And  yet  will  those  swine,  when  it  comes  to 
the  point,  abide  no  persecution  at  all ;  but  offer  themselves 
willing,  even  at  the  first  chop,  to  deny  ere  they  be  scarcely 
apposed  of  their  doctrine.*  Therefore,  lay  first  the  law 
of  God  before  them,  and  call  them  to  repentance.  And  if 
thou  see  no  hope  of  mending  in  them,  cease  there  and  go 
no  further  ;  for  they  are  swine. 

But,  alas!  it  ever  was,  and  shall  be,  that  the  greater 
number  receive  the  words  for  newness  and  curiosity ;  and 
to  seem  to  be  somewhat,  and  that  they  have  not  gone  to 
school  in  vain,  they  will  forthwith,  ere  they  have  felt  any 
change  of  living  in  themselves,  be  schoolmasters,  and  begin 
at  liberty,  and  practise  openly  before  their  disciples.  And 
when  the  pharisees  see  their  traditions  broken,  they  rage 
and  persecute  immediately.  And  then  our  new  school- 
masters are  neither  grounded  in  the  doctrine  to  defend  their 
doings,  nor  rooted  in  the  profession  of  a  new  life  to  suffer 
with  Christ,  &c. 

Ask,  and  it  shall  be  given  you;  seek,  and  ye  shall  find; 
knock,  and  it  shall  he  opened  unto  you.  For  all  that 
ask  receive;  and  he  that  seeketh  findeth;  and  to  him 
that  knocketh  it  shall  he  opened.  For  ichat  man  is  it 
among  you,  if  his  son  ask  him  hread,  that  would  proffer 
him  a  stone?  Or  if  he  asked  him  for  fish,  would  he 
offer  him  a  serpent?  If  ye  then  which  are  evil  know 
to  give  good  gifts  to  your  children,  how  much  more  shall 
your  Father  which  is  in  heaven  give  good  things  to 
them  that  ask  him. 

First,  note  of  these  words,  that  to  pray  is  God's  com- 
*  Asked  as  to  their  opinions. 


Exposition  upon  the  Sermon  on  the  Mount.       231 

mandment,  as  it  is  to  believe  in  God,  to  love  God,  or  to 
love  thy  neighbour;  and  so  are  alms  and  fasting  also. 
Neither  is  it  possible  to  believe  in  God,  to  love  him,  or  to 
love  thy  neighbour,  but  that  prayer  will  spring  out  thence 
immediately.  For  to  believe  in  God,  is  to  be  sure  that  all 
thou  hast  is  of  him,  and  all  thou  needest  must  come  of 
him.  "Which  if  thou  do,  thou  canst  not  but  continually 
thank  him  for  his  benefits,  which  thou  continually,  without 
ceasing,  receivest  of  his  hand,  and  thereto  ever  cry  for 
help ;  for  thou  art  ever  in  need,  and  canst  no  whence  else 
be  helped.  And  thy  neighbour  is  in  such  necessity  also; 
wherefore,  if  thou  love  him,  it  will  compel  thee  to  pity 
him,  and  to  cry  to  God  for  him  continually,  and  to  thank 
as  well  for  him  as  for  thyself. 

Secondly:  This  heaping  of  so  many  words  together, 
Ask,  seek,  and  knock ;  signifieth  that  the  prayer  must  be 
continual ;  and  so  does  the  parable  of  the  widow  that  sued 
to  the  wicked  judge;  (Luke  xviii.)  and  the  cause  is,  that 
we  are  ever  in  continual  necessity,  and  all  our  life  is  a 
warfare  and  a  perpetual  battle,  in  which  we  prevail  as 
long  as  we  pray,  and  are  overcome  as  soon  as  we  cease 
praying;  as  Israel  overcame  the  Amalekites,  as  long  as 
Moses  held  up  his  hands  in  prayer,  and  as  soon  as  he  had 
let  down  his  hands  for  weariness,  the  Amalekites  prevailed 
and  had  the  better.  (Exod.  xvii.)  Christ  warned  his  dis- 
ciples at  his  Last  Supper,  to  have  peace  in  him;  affirm- 
ing that  they  should  have  none  in  the  world.  The  false 
prophets  shall  ever  impugn  the  faith  in  Christ's  blood,  and 
enforce  to  quench  the  true  understanding  of  the  law,  and 
the  right  meaning  and  intent  of  all  the  works  commanded 
by  God;  which  fight  is  a  fight  above  all  fights.  First, 
they  shall  be  in  such  number,  that  Christ's  true  disciples 
shall  be  but  a  small  flock  in  respect  of  them.  They  shall 
have  works  like  Christ's;  so  that  fasting,  prayer,  poverty, 
obedience,  and  chastity  shall  be  the  names  of  their  pro- 
fession. For,  as  Paul  saith  to  the  Corinthians,  the  angels 
or  messengers  of  Satan  shall  change  themselves  into  an- 
gels or  messengers  of  light  and  truth.  They  shall  come 
in  Christ's  name,  and  that  with  signs  and  miracles,  and 
have  the  upper  hand  also,  even  to  deceive  the  very  elect, 
if  it  were  possible.  Yea,  and  beyond  all  this,  if  thou  get 
the  victory  over  the  false  prophets,  and  pluck  a  multitude 
out  of  their  hands,  there  shall  immediately  rise  of  the 
same,  and  set  up  a  new  false  sect  against  thee.     And 


232  Tindal. 

against  all  these  Amalekites,  the  only  remedy  is  to  lift  up 
the  hands  of  thy  heart  to  God  in  continual  prayer.  Which 
hands,  if  thou  for  weariness  once  let  fall,  thou  goest  to  the 
worst  immediately.  Then,  beside  the  fight  and  conflict 
of  the  subtle  sophistry,  false  miracles,  disguised  and  hy- 
pocritical works  of  these  false  prophets,  come  the  dogs 
and  wolves  of  their  disciples,  with  the  servants  of  mammon, 
and  the  swine  of  thine  own  scholars;  against  all  which 
thou  hast  no  other  shield  or  defence  but  prayer.  Then 
the  sins  and  lusts  of  thine  own  flesh,  Satan,  and  a  thou- 
sand temptations  unto  evil  in  the  world,  will  either  drive 
thee  to  the  castle  and  refuge  of  prayer,  or  undoubtedly 
take  thee  prisoner. 

Last  of  all,  thy  neighbour's  necessity  and  thine  own  will 
compel  thee  to  cry,  Father,  which  art  in  heaven,  give  us 
our  daily  bread,  though  thou  wert  as  rich  as  king  Solo- 
mon. For  Christ  commands  the  rich  as  well  as  the  poor 
to  cry  to  God  continually  for  their  daily  bread.  And  if 
they  have  no  such  need,  then  is  Christ  a  deceiver  and  a 
mocker.  What  need  I  to  pray  thee  to  give  or  to  lend  me 
that  which  is  in  mine  own  possession  already?  Is  not  the 
first  commandment  that  there  is  but  one  God,  and  that  thou 
put  thy  whole  trust  in  him?  which,  if  it  were  written  in 
thine  heart,  thou  shouldest  easily  perceive;  and  that  though 
thou  hadst  as  many  thousands  as  David  left  behind  him, 
and  Solomon  heaped  more  to  them,  yet  thou  hadst  no 
more  than  the  poor  beggar  that  goeth  from  door  to  door; 
yea,  and  that  the  beggar,  if  that  commandment  be  written 
in  his  heart,  is  sure  that  he  is  as  rich  as  thou.  For,  first, 
thou  must  acknowledge  that  thou  hast  received  that  great 
treasure  of  the  hand  of  God.  Wherefore,  when  thou  fetch- 
est  a  halfpenny  thereof,  thou  oughtest  to  give  God  thanks 
in  thine  heart  for  the  gift  thereof. 

Thou  must  confess,  also,  that  God  only  has  kept  it  and 
thee  that  same  night,  and  ever  before;  or  else  be  an  idola- 
ter, and  put  thy  trust  in  some  other  thing  than  God.  And 
thou  must  confess  that  God  only  must  keep  it  and  thee,  the 
day  and  night  following,  and  so  continually  after;  and  not 
thine  own  wit,*  or  power,  or  the  wit  or  power  of  any  other 
creature  or  creatures.  For  if  God  kept  it  not  for  thee,  it 
would  be  thine  own  destruction,  and  they  that  help  thee  to 
keep  it  would  cut  thy  throat  for  it.  There  is  no  king  in 
Christendom  so  well  beloved,  but  he  has  evil  subjects  enough 
*  Understanding,  ability. 


Exposition  upon  the  Sermon  on  the  Mount.       233 

of  his  own,  if  God  kept  them  not  down  with  fear,  that  would 
at  one  hour  rise  upon  him  and  slay  him,  to  make  havock 
of  all  he  hath.  Who  is  so  well  beloved  throughout  all 
England,  but  that  there  are  enough  in  the  same  parish,  or 
nigh  about,  that  would,  for  his  goods,  wish  him  to  hell  if 
they  could,  and  would  with  their  hands  destroy  him,  if 
God  kept  him  not,  and  did  not  cast  fear  on  them? 

Now,  then,  if  God  must  ever  keep  it  for  thee,  and  thou 
must  daily  receive  it  of  his  hand,  as  a  poor  man  receives 
his  alms  of  another  man,  thou  art  in  no  more  surety  of  thy 
daily  bread,  no,  though  thou  were  a  cardinal,  than  the 
poorest  is.  Wherefore,  howsoever  rich  thou  art,  yet  must 
thou  ever  cry  to  God  for  thy  daily  bread.  So  now  it  is  a 
commandment  to  pray,  and  that  continually;  short,  thick, 
and  oft,  as  the  psalms  are,  and  all  the  prayers  of  the 
Bible. 

Finally:  the  third  is,  that  we  are  commanded  to  pray 
with  faith  and  trust,  and  that  we  believe  in  the  Lord  our 
God,  and  doubt  not  in  his  promises,  unto  which  Christ  in- 
duces us  with  an  apt  similitude,  saying.  If  ye  being  evil  can 
yet  give  good  things  unto  your  children,  how  much  more 
shall  God  fulfil  his  promises  of  mercy  unto  his  children,  if 
they  cry  unto  him?  He  is  better  and  more  merciful  than 
all  men.  Wherefore,  seeing  God  commands  thee  to  pray, 
and  forasmuch  as  thou  hast  such  great  necessity  so  to  do, 
and  because  he  is  merciful,  and  has  promised  and  is  true, 
and  cannot  deny  his  own  words ;  therefore  pray,  and  when 
thou  prayest,  look  not  on  thine  unworthiness,  but  on  his 
commandment,  mercy,  and  goodness,  and  on  his  truth  and 
faithfulness,  and  believe  steadfastly  in  him.  Moreover, 
whatsoever  thou  hast  done,  yet  if  thou  repent  and  wilt 
amend,  he  promises  that  he  will  not  think  on  thy  sins. 
And  though  he  defer  thee,  think  it  not  long,  faint  not  in  thy 
faith,  nor  be  slack  in  thy  prayer.  For  he  will  surely  come 
and  give  thee  more  than  thou  desirest,  though  he  defer  for 
thy  profit,  or  change  thy  request  into  a  better  thing. 

All  things,  therefore,  tohatsoever  ye  would  men  should  do 
to  you,  so  do  ye  to  them.  This  is,  verily,  the  law  and 
the  prophets. 

This  is  a  short  sermon,  so  that  no  man  need  to  com- 
plain that  he  cannot,  for  the  length,  bear  it  away.    It  is  so 
nigh  thee,  that  thou  needest  not  to  send  over  sea  for  it. 
20* 


234  Tindal. 

It  is  with  thee,  that  thou  needest  not  to  be  importunate 
upon  the  teacher,  saying,  Sir,  I  pray  you,  what  say  ye  to 
this  case  and  to  that?  and  is  not  this  lawful,  and  may  I 
not  do  so  and  so  well  enough?  Ask  thine  own  conscience 
what  thou  mayest  or  oughtest  to  do.  Wouldest  thou  men 
did  so  with  thee,  then  do  it.  Wouldest  thou  not  be  so 
dealt  with,  then  do  it  not.  Thou  wouldest  not  that  men 
should  do  thee  wrong  and  oppress  thee;  thou  wouldest 
not  that  men  should  do  thee  shame  and  rebuke.  He  against 
thee,  kill  thee,  hire  thine  house  from  thee,  or  entice  thy 
servant  away,  or  take  against  thy  will  aught  that  is  thine. 
Thou  wouldest  not  that  men  should  sell  thee  false  ware 
when  thou  putlest  them  in  trust  to  make  it  ready,  or  to 
lay  it  out  for  thee;  nor  wouldest  thou  that  men  should 
deceive  thee  with  great  oaths,  swearing  that  to  be  good 
which,  indeed,  is  very  naught:  thou  wouldest  not,  also, 
that  men  should  sell  thee  ware  that  is  naught  and  too 
dear,  to  undo  thee;  do  no  such  things  then,  to  thy  neigh- 
bour. But  as  loth  as  thou  wouldest  be  to  buy  false  ware, 
or  too  dear,  for  undoing  thyself,  so  loth  be  thou  to  sell 
false  ware,  or  too  dear,  for  undoing  thy  neighbour.  And 
in  all  thy  needs,  how  glad  thou  wouldest  be  to  be  helped, 
be  so  glad  to  help  thy  neighbour.  And  so,  in  all  cases, 
examine  thy  conscience,  and  ask  her  what  is  to  be  done  in 
all  doubts  between  thy  neighbour  and  thee,  and  she  will 
teach  thee,  except  thou  be  more  filthy  than  a  swine,  and 
altogether  brutish. 

Christ  saith  here.  This  is  the  law  and  the  prophets.  And 
Matt.  xxii.  he  saith,  Thou  shalt  love  thy  Lord  God  with 
all  thine  heart,  with  all  thy  soul,  and  with  all  thy  mind ; 
and,  as  Mark  adds,  With  all  thy  might,  and  thy  neighbour 
as  thyself  In  these  two  commandments  hang  the  whole 
law  and  the  prophets.  And  Paul  (Rom.  xiii.  and  Gal.  v.) 
saith,  that  love  is  the  fulfilling  of  the  law;  and  it  is  written, 
that  Christ  is  the  fulfilling,  or  end  of  the  law.  To  make 
all  these  agree,  this  thou  must  understand;  that  to  love 
God  purely,  is  the  final  and  uttermost  end  of  all  the  law 
and  the  prophets.  To  love  thy  neighbour  is  the  end  of  all 
laws  between  man  and  man;  such  as  kill  not,  steal  not, 
bear  no  false  witness,  commit  no  adultery,  covet  not  thy 
neighbour's  wife,  his  house,  ox,  ass,  maid,  man-servant, 
nor  aught  that  is  his,  &c.  Christ  is  the  fulfilling  of  the 
law  for  us,  where  we  are  imperfect.  And  when  we  break 
and   repent,   his  fulfilling  is  imputed  unto  us.     And  this 


Exposition  upon  the  Sermon  on  the  Mount.      235 

text,  This  is  the  law  and  the  prophets,  mayest  thou  under- 
stand, as  when  Paul  saith,  Love  is  the  fulfilling  of  the  law. 
That  is,  to  do  as  thou  wouldest  be  done  to,  is  all  the  law  that 
is  between  thee  and  thy  neighbour;  and  that  according  to 
the  true  understanding  and  interpreting  of  all  true  prophets. 

Enter  in  at  the  strait  gate :  for  wide  is  the  gate,  and 
broad  is  the  way  that  leadeth  to  destruction,  and  many 
there  he  that  go  in  thereat.  But  strait  is  the  gate  and 
nari'ow  is  the  way  that  leadeth  unto  life,  and  few  they 
he  that  find  it. 

The  strait  gate  is  the  true  knowledge  and  understanding 
of  the  law,  and  of  the  true  intent  of  works.  Which,  who- 
soever understands,  the  same  shall  be  driven  to  Christ  to 
bring  of  his  fulness,  and  to  take  him  for  his  righteousness 
and  fulfilling  of  the  law,  altogether  at  the  beginning,  and 
as  often  as  we  fall  afterward,  and  for  more  than  the  thou- 
sand part  of  our  fulfilling  of  the  law  and  righteousness  of 
our  best  works  all  our  life  long.  For  except  the  righteous- 
ness of  Christ  be  knit  to  the  best  deed  we  do,  it  will  be  too 
short  to  reach  to  heaven. 

And  the  narrow  way  is  to  live  after  this  knowledge.  He 
that  will  enter  in  at  this  gate  must  be  made  anew;  his  head 
will  else  be  too  great,  he  must  be  untaught  all  that  he  has 
learned,  to  be  made  less  for  to  enter  in;  and  disused  in  all 
things  to  which  he  hath  been  accustomed,  to  be  made  less  to 
walk  through  that  narrow  way.  Where  he  shall  find  such  a 
heap  of  temptations  and  so  continual,  that  it  shall  be  impos- 
sible to  endure  or  to  stand,  but  by  prayer  of  strong  faith. 

And  note  another  thing,  that  few  find  the  way.  Why? 
Their  own  wisdom,  their  own  power,  and  the  reasons  of 
their  own  sophistry,  blind  them  utterly.  That  is  to  say, 
the  light  of  their  own  doctrine  which  is  in  them,  in  such 
extreme  darkness  that  they  cannot  see.  Should  God  let 
his  church  err,  say  they?  Should  our  elders  have  gone 
out  of  the  way?  Should  God  have  let  the  devil  do  these 
miracles,  and  so  forth?  And  when  Christ  saith.  Few  shall 
find  the  gate;  Yea,  say  they,  in  respect  of  the  Turks  and 
Saracens,  which  are  the  greater  multitude.  Yea,  but  yet 
hear  a  little;  the  scribes  and  pharisees,  who  had  all  the 
authority  over  the  people,  and  taught  out  of  the  Scripture, 
and  the  sadducees,  with  all  other  false  prophets  that  were 


236  Tindal. 

when  Christ  came,  were  not  Turks  nor  Saracens;  neither 
had  God  any  other  church  than  was  among  them.  And  St. 
Peter  prophesies  that  it  shall  be  so  among  us,  and  that  we 
shall  be  drawn  with  false  sects  of  covetousness,  to  deny 
Christ,  as  we  now  do,  and  believe  no  more  in  him.  And 
Paul  and  Christ  confirm  the  same,  that  the  elect  should  be 
deceived,  if  it  were  possible.  Moreover,  if  it  were  enough 
to  say,  I  will  believe  and  do  as  mine  elders  have  done,  as 
though  they  could  not  err;  then  was  Christ  to  blame  for 
to  say,  that  except  thou  forsake  father,  mother,  and  thine 
elders,  thou  couldest  not  be  his  disciple. "  Christ  must  be 
thy  Master,  and  thou  must  be  taught  of  God;  and  therefore 
oughtest  thou  to  examine  the  doctrine  of  thine  elders  by  the 
word  of  God.  For  the  great  multitude  that  Christ  means, 
are  the  false  prophets  and  them  that  follow  them ;  as  it  shall 
better  appear  hereafter. 

Beware  of  false  prophets,  which  come  to  you  in  sheep'' s 
clothing ;  hut  are  within  ravening  evolves.  By  their 
fruits  ye  shall  know  them.  Do  men  gather  grapes  of 
thorns,  either  fgs  of  briers  ?  Even  so  every  good  tree 
bring  eth  forth  good  fruit ;  hut  a  corrupt  tree  hringeth 
forth  evil  fruit.  A  good  tree  cannot  bring  forth  evil 
fruit,  nor  a  corrupt  tree  bring  forth  good  fruit.  Every 
tree  that  hringeth  not  forth  good  fruit,  is  to  be  hewn 
down  and  cast  into  the  fire.  Wherefore  by  their  fruits 
ye  shall  know  them. 

Here  Christ  warns  thee,  and  describes  to  thee,  those 
captains  who  should  so  blind  the  great  multitude  that  they 
should  not  find  the  strait  gate,  and  lead  them  the  broad 
way  to  perdition.  Note  first,  that  though  they  are  false, 
yet  he  calls  them  prophets,  which  word  in  the  New  Testa- 
ment is  taken  for  an  expounder  and  an  interpreter  of 
Scripture.  And  he  saith,  They  shall  come  to  you,  my  dis- 
ciples; then  they  must  be  our  preachers  and  our  doctors. 
Yea,  verily,  they  must  be  those  our  false  preachers  which 
Peter  prophesied  should  be  among  us,  and  bring  in  dam- 
nable sects,  for  to  fulfil  and  satisfy  their  covetousness,  and 
follow  the  way  and  steps  of  their  father  Balaam.  And 
they  shall  come  thereto  in  sheep's  clothing;  therefore  they 
are  neither  the  Turks  nor  yet  the  Saracens.  For  they 
come  clothed  in  iron  and  steel,  and  will  suffer  us  to  keep 
our  faith,  if  we  will  submit  ourselves  to  them,  as  the  Greeks 


Exposition  upon  the  Sermon  on  the  Mount.       237 

do.  And  as  for  the  Jews,  they  are  a  hundred  times  fewer 
than  we,  and  are  every  where  in  bondage,  yea,  and  for  the 
great  part  captives  unto  us.  They  also  are  not  clothed  in 
sheep's  skins,  but  maintain  openly  their  faith  altogether 
contrary  to  ours. 

But  what  are  these  sheep's  clothings?  truly  the  very 
name  of  Christ.  For  saith  Christ,  (Matt,  xxiv.)  There 
shall  come  many  in  my  name  and  deceive  many.  And 
besides  that,  they  shall  do  miracles  in  Christ's  name;  as 
it  follows  in  the  text,  that  they  shall  call  Christ,  "  Master, 
Master,"  and  begin  their  sermon  saying.  Our  Master  Christ 
saith  in  such  a  chapter.  Whatsoever  ye  bind  upon  earth 
shall  be  bound  in  heaven;  see,  friends,  these  are  not  our 
words,  but  our  Master  Christ's.  And  they  shall  do  mira- 
cles in  Christ's  name  thereto,  to  confirm  the  false  doctrine 
which  they  preach  in  his  name.  Oh !  fearful  and  terrible 
judgment  of  almighty  God,  and  sentence  of  extreme  rigor- 
ousness  upon  all  that  love  not  the  truth  when  it  is  preached 
to  them,  that  God,  to  avenge  himself  of  their  unkindness, 
shall  send  them  so  strong  delusions,  that  doctrine  should 
be  preached  unto  them  in  the  name  of  Christ,  and  made 
seemingly  to  follow  out  of  his  words  and  to  be  confirmed 
with  miracles  done  in  calling  upon  the  name  of  Christ,  to 
harden  their  hearts  in  the  faith  of  lies,  according  to  the 
prophecy  of  Paul  to  the  Thessalonians,  in  the  second 
epistle. 

Another  of  their  sheep's  coats  is,  that  they  shall  in  every 
sermon  preach  mightily  against  the  scribes  and  pharisees, 
against  Faustus  and  Pelagius,  with  such  like  heretics ;  who 
yet  never  preached  other  doctrine  than  they  themselves  do. 
And  more  of  their  clothing  is,  they  shall  preach  that  which 
Christ  preached;  alms,  prayer,  and  fasting;  and  profess 
obedience,  poverty,  and  chastity;  works  that  our  Saviour 
Christ  both  preached,  and  did.  Finally,  they  are  holy 
church  and  cannot  err. 

But  within  they  are  ravening  wolves.  They  preach  to 
others.  Steal  not;  yet  they  themselves  rob  God  of  his  hon- 
our, and  take  from  him  the  praise  and  profit  of  all  their 
doctrine  and  of  all  their  works.  They  rob  the  law  of  God 
cf  its  mighty  power,  wherewith  it  drives  all  men  to  Christ, 
and  make  it  so  weak,  that  the  feeble  freewill  of  man  is  not 
able  to  wrestle  with  it  without  calling  to  Christ  for  help. 

They  have  robbed  Christ  of  all  his  merits,  and  clothed 
themselves  therewith.     They  have  robbed  the  soul  of  man 


238  Tindal 

of  the  bread  of  life,  the  faith  and  trust  in  Christ's  blood ; 
and  have  fed  it  with  the  shells  and  husks  of  the  hope  in 
their  merits,  and  confidence  in  their  good  works. 

They  have  robbed  the  works  commanded  by  God  of  the 
intent  and  purpose  that  they  were  ordained  for.  And  with 
their  obedience  they  have  drawn  themselves  from  under  the 
obedience  of  all  princes  and  temporal  laws.  \Vith  their 
poverty,  they  have  robbed  all  nations  and  kingdoms,  and 
so  with  their  wilful  poverty  they  have  enriched  themselves, 
and  have  made  the  commons  poor.  With  their  chastity 
they  have  filled  the  world  full  of  lewdness,  thinking  to 
please  God  more  highly  with  keeping  a  harlot  than  an 
honest  chaste  wife.  If  they  say  it  is  not  truth,  then  all 
the  world  knoweth  they  lie,  for  if  a  priest  marry  an  honest 
wife,  they  punish  him  immediately,  and  say  he  is  a  heinous 
heretic,  as  though  matrimony  were  abominable.  But  if  he 
keep  a  harlot,  then  is  he  a  good  chaste  child  of  their  holy 
father  the  pope,  whose  example  they  follow,  and  I  warrant 
him  sing  mass  on  the  next  day  after,  as  well  as  he  did  be- 
fore, without  either  persecution  or  excommunication ;  such 
are  the  laws  of  their  unchaste  (I  would  say  their  own 
chaste)  father. 

If  thou  profess  obedience,  why  runnest  thou  from  father, 
mother,  master,  and  ruler,  whom  God  bids  thee  to  obey,  to 
be  a  friar?  If  thou  obey,  why  obey  est  thou  not  the  king 
and  his  law,  by  whom  God  defends  thee  both  in  life  and 
goods,  and  all  thy  great  possessions? 

If  thou  profess  poverty,  what  dost  thou  with  the  lands 
of  gentlemen,  squires,  knights,  barons,  earls,  and  dukes? 
Why  should  a  lord's  brother  be  a  beggar's  servant?  or 
why  should  a  beggar  ride  with  three  or  four  score  horses 
waiting  on  him.  Is  it  meet  that  a  man  of  noble  birth,  and 
the  right  heir  of  the  lands  which  thou  possessest,  should  be 
thine  horse-keeper,  thou  being  a  beggar? 

If  ye  profess  chastity,  why  desire  ye  above  all  other  men 
the  company  of  women?  What  do  ye  with  harlots  openly 
in  many  countries,  and  with  secret  dispensations?  Why 
corrupt  ye  so  much  other  men's  wives?  And  why  be  there 
so  many  vices  among  )^ou  not  to  be  spoken  of? 

Your  charity  is  merciless  to  the  rest  of  the  world,  to 
whom  ye  give  nought  again,  and  are  only  liberal  to  your- 
selves, as  is  the  charity  of  thieves,  thirty  or  forty  of  you 
together  in  one  den ;  among  which  yet  are  not  many  that 
love  three  of  his  neighbours  heartily. 


Exposition  upon  the  Sermon  on  the  Mount.         239 

Your  fasting  makes  you  as  full  and  as  fat  as  your  hides 
can  hold,  beside  that  ye  have  a  dispensation  of  your  holy 
father  for  your  fasting. 

Your  prayer  is  but  pattering  without  all  affection,  your 
singing  is  but  roaring  to  stretch  out  your  maws,  as  do  your 
other  gestures  and  rising  at  midnight,  to  make  the  meat 
sink  to  the  bottom  of  the  stomach,  that  ye  may  have  per- 
fect digestion,  and  be  ready  to  devour  afresh  against  the 
next  refection. 

Ye  shall  know  them  by  their  fruits.  First,  thorns  bear 
no  grapes,  nor  briers  figs.  Also  if  thou  see  goodly  blos- 
soms in  them,  and  thinkest  there  to  have  figs,  grapes,  or 
any  fruit  for  the  sustenance  or  comfort  of  man,  go  to  them 
in  time  of  need,  and  thou  shalt  find  nought  at  all.  Thou 
shalt  find.  Forsooth  I  have  no  goods,  nor  any  thing  proper, 
or  that  is  mine  own.  It  is  the  convent's.  I  were  a  thief 
if  I  gave  it  my  father,  whatsoever  need  he  had.  It  is  St. 
Edmund's  patrimony,  St.  Al ban's  patrimony,  St.  Edward's 
patrimony,  the  goods  of  holy  church,  it  may  not  be  mi- 
nished,  nor  occupied  upon  lay  and  profane  uses.*  The 
king  of  the  realm  for  all  that  he  defends  them  above  all 
others,  yet  he  gets  nought,  what  need  soever  he  have,  save 
then  only,  when  he  must  spend  on  their  causes,  all  that 
they  give,  with  all  that  he  can  get  beside  of  his  poor  com- 
mons. If  the  king  will  attempt  to  take  ought  from  them 
by  the  authority  of  his  office,  for  the  defence  of  the  realm ; 
or  if  any  man  will  entreat  them  otherwise  than  they  please 
themselves,  by  what  law  or  right  it  be,  they  turn  to  thorns 
and  briers,  and  at  once  become  rougher  than  a  hedgehog, 
and  will  sprinkle  them  with  the  holy  water  of  their  male- 
dictions as  thick  as  hail,  and  breathe  out  the  lightning  of 
excommunication  upon  them,  and  so  consume  them  to 
powder. 

Moreover  a  corrupt  tree  can  bear  no  good  fruit.  That 
is,  where  they  have  fruit  that  seems  to  be  good,  go  to  and 
prove  it,  and  thou  shalt  find  it  rotten,  or  the  kernel  eaten 
out,  and  that  it  is  but  as  a  hollow  nut.  For  faith  in  Christ, 
that  we  and  all  our  works  done  within  the  compass  of  the 
law  of  God,  are  accepted  of  God  for  his  sake,  is  the  kernel, 

*  In  his  answer  to  sir  Thomas  More's  Dialogue,  Tindal  thus  de- 
scribes the  ecclesiastics  as  "unthankful"  "And  as  for  unthankful, 
they  be  so  kind,  that  if  they  have  received  a  thousand  pound  land 
of  a  man,  yet  for  all  that  they  would  not  receive  one  of  his  offspring' 
unto  a  night's  harbour  at  his  need,  for  their  founder's  sake." 


240  Tindal. 

the  sweetness  and  the  pleasant  beauty  of  all  our  works  in 
the  sight  of  God.  As  it  is  written,  (John  vi.)  This  is  the 
work  of  God,  that  ye  believe  in  him  whom  he  hath  sent. 
This  faith  is  a  work  which  God  not  only  works  in  us,  but 
also  therein  has  pleasure  and  delectation,  and  in  all  others 
for  that  faith's  sake. 

Faith  is  the  life  of  man,  as  it  is  written.  The  just  shall 
live  by  faith,  out  of  which  hfe  the  pleasantness  of  all  his 
works  springs.  As  for  an  example,  thou  art  a  shoemaker, 
which  is  a  work  within  the  laws  of  God,  and  sayest  in 
thine  heart,  "  Lo,  O  God,  here  I  make  a  shoe  as  truly  as  I 
would  for  myself,  to  do  my  neighbour  service,  and  to  get 
my  living  in  truth  with  the  labour  of  mine  hands,  as  thou 
commandest,  and  I  thank  thee  that  thou  hast  given  me  this 
craft,  and  makest  it  prosper  that  I  get  my  living  therewith, 
and  am  fully  persuaded  that  both  I  and  my  work  please 
thee,  O  Father,  for  thy  son  Jesus'  sake."  Lo,  now  this 
faith  makes  even  this  simple  work  pleasant  in  the  sight  of 
God. 

But  shoe-making  is  not  commanded  by  God?  Yes:  and 
has  the  promise  of  God  annexed  thereto.  For  God  has 
commanded  me,  for  the  avoiding  of  sin,  to  do  my  brethren 
service,  and  to  live  thereby,  and  to  choose  one  estate  or 
other;  for  if  thou  wouldest  receive  only  of  thy  brethren, 
and  do  nought  again,  thou  wert  a  thief,  and  an  extortioner, 
and  a  tyrant.  And  I  choose  shoe-making,  or  receive  it  at 
the  obedience  of  mine  elders.  Now  have  I  God's  com- 
mandment to  work  therein  truly,  and  his  promise  annexed 
thereto,  that  he  will  bless  mine  occupation,  and  make  it 
prosperous  and  fruitful  to  bring  me  an  honest  living.  Work 
I  not  now  at  God's  commandment,  and  have  his  promise 
that  it  pleases  him? 

Note  this  also:  First,  my  craft  is  God's  commandment. 
Secondly,  I  believe,  and  am  sure,  that  my  work  pleases 
God  for  Christ's  sake.  Thirdly,  my  work  is  profitable 
unto  my  neighbour,  and  helps  his  necessity.  Fourthly, 
I  receive  my  reward  of  the  hand  of  God  with  thanks ; 
and  work,  surely  certified  that  I  please  God  in  my  work 
through  Christ,  and  that  God  will  give  me  my  daily  bread 
thereby. 

But  if  thou  examine  their  doctrine,  thou  wilt  find  that 
this  faith  is  away  in  all  their  fruits,  and  therefore  are  they 
worm  eaten  and  shells  without  kernels. 

Note  again;  the  Turks  and  Jews  give  alms  as  well  as 


Exposition  upon  the  Sermon  on  the  Mount.       241 

we,  and  as  much,  and  yet  are  abominable  for  lack  of  faith 
and  knowledge  of  the  true  intent.  What  saith  the  text: 
He  that  receiveth  a  prophet  in  the  name  of  a  prophet,  shall 
have  the  reward  of  a  prophet.  That  is,  because  thou  aidest 
him  in  preaching  of  Christ's  word,  thou  shalt  be  partaker 
with  him  and  have  the  same  reward.  And  he  that  re- 
ceiveth a  disciple  in  the  name  of  a  disciple,  shall  have,  &c. 
And  he  that  giveth  one  of  these  little  ones  but  a  cup  of 
cold  water  for  my  name's  sake,  shall  have  his  reward.  If 
a  king  minister  his  kingdom  in  the  faith  of  this  name,  be- 
cause his  subjects  are  his  brethren  and  the  price  of  Christ's 
blood,  he  pleases  God  highly;  and  if  this  faith  be  not  there 
it  pleases  him  not.  And  if  I  sew  a  shoe  truly  in  the  faith 
of  his  name,  to  do  my  brother  service,  because  he  is  the 
price  of  Christ's  blood,  it  pleases  God.  Thus  is  faith  the 
goodness  of  all  works. 

Finally,  when  God  giveth,  and  I  receive  with  thanks,  is 
not  God  as  well  pleased  as  when  I  give  for  his  sake,  and 
he  receiveth?  A  true  friend  is  as  glad  to  do  his  friend  a 
good  turn,  as  to  receive  a  good  turn.  When  the  father 
gives  his  son  a  new  coat,  and  saith.  Am  not  I  a  good  fa- 
ther, and  wilt  not  thou  love  me  again,  and  do  what  I  bid 
thee?  and  the  boy  receives  it  with  thanks  and  saith,  yea, 
and  is  glad  and  proud  thereof;  doth  not  the  father  rejoice 
as  much  now  in  the  lad,  as  another  time  when  the  lad  does 
whatsoever  it  be  at  his  father's  commandment?  But  the 
false  prophets  do  well  to  paint  God  after  the  likeness  of 
their  ownselves;  as  glad  when  he  receiveth,  yea,  when 
they  receive  in  his  name;  but  sour,  grudging,  and  evil 
content  when  he  giveth  again.  But  thou  pleasest  God 
when  thou  askest  in  faith,  and  when  thou  receivest  with 
thanks,  and  when  thou  rejoicest  in  his  gifts,  and  lovest  him 
again,  to  keep  his  commandments,  and  the  appointment 
and  covenant  made  between  him  and  thee. 

And  for  a  conclusion,  besides  that  they  expel  faith,  which 
is  the  goodness  of  all  works,  they  set  up  works  of  their  own 
making,  to  destroy  the  works  of  God,  and  to  be  holier  than 
God's  works,  to  the  despising  of  God's  works,  and  to  make 
God's  works  vile. 

With  their  chastity  they  destroy  the  chastity  that  God 
ordained,  and  only  requires.  With  their  obedience  they 
destroy  the  obedience  that  God  ordained  in  this  world,  and 
desires  no  other.  With  their  poverty  they  destroy  the 
poverty  of  the  spirit,  which  Christ  taught  only;  which  is, 

TINDAL.  21 


242  Tindal. 

only  not  to  love  worldly  goods.  With  their  fast,  they  des- 
troy the  fast  which  God  commands,  that  is,  a  perpetual 
soberness  to  tame  the  flesh.  With  their  pattering  prayer, 
they  destroy  the  prayer  taught  by  God,  which  is  either 
thanks,  or  desiring  help  with  faith  and  trust  that  God 
hears  me. 

Their  holiness  is  to  forbid  that  which  God  ordained  to 
be  received  with  thanksgiving,  as  meat  and  matrimony. 
And  their  own  works  they  maintain,  and  let  God's  decay. 
Break  theirs,  and  they  persecute  to  the  death.  But  break 
God's,  and  they  either  look  through  the  fingers,  or  else 
give  thee  a  flap  with  a  fox-tail  for  a  little  money.*  There 
is  no  order  among  them  that  is  so  perfect,  but  that  they 
have  a  prison  more  cruel  than  any  jail  of  thieves  and 
murderers.  And  if  one  of  their  brethren  commit  forni- 
cation or  adultery  in  the  world,  he  finishes  his  penance 
therein  in  three  weeks  or  a  month,  and  then  is  sent  to 
another  place  of  the  same  religion.  But  if  he  attempt  to 
put  off"  the  holy  habit,  he  never  comes  out,  and  is  so 
straitly  dieted  thereto,  that  it  is  marvel  if  he  live  a  year; 
beside  other  cruel  murder  that  has  been  found  among 
them,"!"  and  yet  is  this  shameful  dieting  of  theirs  murder 
cruel  enough. 

Be  not  deceived  with  visions,  nor  yet  with  miracles. 
But  go  to  and  judge  their  works,  for  the  spiritual  judgeth 
all  things,  saith  Paul,  1  Cor.  ii.  Who  is  that  "  spiritual?" 
Not  such  as  we  now  call  men  of  holy  church;  but  all  that 
have  the  true  interpretation  of  the  law  written  in  their 
heart — the  right  faith  of  Christ,  and  the  true  intent  of  works, 
which  God  bids  us  work.  He  is  spiritual  and  judgeth  all 
things,  and  is  judged  of  no  man. 

Not  all  that  say  to  me.  Lord,  Lord,  shall  enter  into  the 
kingdom  of  heaven;  but  he  that  fulfilleth  the  will  of  my 
Father  ichich  is  in  heaven.  Many  will  say  unto  me  at 
that  day.  Lord,  Lord,  did  we  not  prophesy  in  thy  name  ? 
and  in  thy  name  cast  out  devils?  and  did  we  not  in  thy 
name  many  miracles  1  Then  will  I  confess  unto  them,  I 
never  kneiv  you,  depart  from  me,  ye  workers  of  iniquity. 

This  twice  naming  of  the  Lord  hath  vehemency,  and  be- 
tokens that  they  which  shall  be  excluded,  are  such  as  think 

*  Romish  absolution  and  penance. 

+  Ask  the  Austin  friars  why  tliey  murdered  one  of  their  fellows 
at  London. — Tindal. 


Exposition  upon  the  Sermon  on  the  Mount.       243 

themselves  better  and  more  perfect  than  other  men,  and  to 
deserve  heaven  with  holy  works,  not  for  themselves  only, 
but  also  for  others.  And  by  that  they  prophesied,  by  which 
thou  mayest  understand  the  interpreting  of  Scripture,  and 
by  that  they  cast  out  devils,  and  did  miracles  in  Christ's 
name,  and  for  all  that,  they  are  yet  workers  of  wickedness, 
and  do  not  the  will  of  the  Father  which  is  in  heaven,  it  is 
plain  that  they  are  false  prophets,  and  even  the  same  of 
which  Christ  warned  before. 

And  now,  forasmuch  as  Christ  and  his  apostles  warn  us 
that  such  shall  come,  and  describe  to  us  the  fashions  of 
their  visors,  Christ's  name,  holy  church,  holy  fathers,  and 
fifteen  hundred  years,  with  Scripture  and  miracles,  and 
command  us  to  turn  our  eyes  from  their  visors,  and  consi- 
der their  fruits,  and  cut  them  up,  and  look  within  whether 
they  be  sound  in  the  core  and  kernel  or  no,  and  give  us  a 
rule  to  try  them  by ;  is  it  excuse  good  enough  to  say,  God 
will  not  let  so  great  a  multitude  err;  I  will  follow  the  most 
part,  and  believe  as  my  fathers  did,  and  as  the  preachers 
teach,  and  will  not  busy  myself;  choose  them,  the  fault  is 
theirs,  and  not  ours;  God  shall  not  lay  it  to  our  charge  if 
we  errl 

Where  such  words  are,  there  are  the  false  prophets  al- 
ready. For  where  no  love  to  the  truth  is,  there  are  the 
false  prophets ;  and  where  such  words  are,  it  is  plain  there 
is  no  love  to  the  truth ;  therefore  where  such  words  are, 
there  are  the  false  prophets  in  their  full  swing,  by  Paul's 
rule,  2  Thess.  ii.  Another  conclusion ;  Where  no  love  to 
the  truth  is,  there  are  false  prophets;  the  greatest  of  the 
world  have  least  love  to  the  truth;  therefore  the  false  pro- 
phets are  the  chaplains  of  the  greatest,  which  may  with  the 
sword  compel  the  rest;  as  the  kings  of  Israel  compelled 
the  people  to  worship  the  golden  calves.  And  by  false 
prophets  understand  false  teachers,  as  Peter  calls  them, 
and  wicked  expounders  of  the  Scripture. 

Whosoever  heareth  these  words  of  me,  and  doeth  them,  I 
loill  liken  him  unto  a  wise  man  that  built  his  house  upon 
a  rock:  and  there  fell  a  rain,  and  the  floods  came,  and 
the  winds  blew,  and  beat  upon  that  house,  but  it  fell 
not,  for  it  was  grounded  upon  a  rock.  And  all  that 
hear  of  me  these  words,  and  do  them  not,  shall  be 
likened  unto  a  foolish  man  that  built  his  house  upon 
the  sand :  and  there  fell  a  rain,  and  the  floods  came. 


244  Tindal 

and  the  loinds  blew,  and  dashed  upon  that  house^  and 
it  fell,  and  the  fall  thereof  loas  great. 

Christ  has  two  sorts  of  hearers,  of  which  neither  of  them 
do  thereafter.  The  one  will  be  saved  by  faith  of  their 
own  making,  without  works ;  the  other  with  works  of  their 
own  making,  without  faith.  The  first  are  these  voluptua- 
ries which  have  yielded  themselves  up  to  sin,  saying.  Tush, 
God  is  merciful,  and  Christ  died  for  us;  that  must  save 
us  only,  for  we  cannot  but  sin  without  resistance.  The 
second  are  the  hypocrites,  who  will  deserve  all  with  their 
own  imagined  works  only.  And  of  faith  they  have  no 
other  experience,  save  that  it  is  a  little  meritorious  where 
it  is  painful  to  be  believed;  as  their  foolish  belief  of  the 
way  of  the  birth  of  Christ;  or  that  there  is  no  bread  in  the 
sacrament  nor  wine,  though  all  the  five  senses  say  yea. 
And  the  meritorious  pain  of  this  belief  is  so  heavy  to  them, 
that  except  they  had  feigned  them  a  thousand  wise  simili- 
tudes and  depraved  likenesses,  and  as  many  mad  reasons 
to  stay  them  withal,  and  to  help  to  captivate  their  under- 
standing, they  were  like  to  cast  all  off  their  backs.  And 
the  only  refuge  of  a  great  many  to  keep  in  that  faith,  is  to 
cast  it  out  of  their  minds,  and  not  to  think  upon  it.  As 
though  they  forgive  not,  yet  if  they  put  the  displeasure  out 
of  their  minds,  and  think  not  of  it  till  a  good  occasion  be 
given  to  avenge  it,  they  think  they  love  their  neighbour 
well  enough  all  the  while,  and  are  in  good  charity. 

And  the  faith  of  the  best  of  them  is  but  like  their  faith 
in  other  worldly  stories.  But  the  faith,  which  is  trust  and 
confidence  to  be  saved,  and  to  have  their  sins  forgiven  by 
Christ  which  was  so  born,  they  have  not  at  all.  That 
faith  they  have  in  their  own  works  only.  But  the  true 
hearers  understand  the  law,  as  Christ  interprets  it  here, 
and  feel  thereby  their  righteous  condemnation,  and  run  to 
Christ  for  succour,  and  for  remission  of  all  their  sins  that 
are  past,  and  for  all  the  sin  which  through  infirmities  they 
do,  and  for  remission  of  that  wherein  the  law  is  too  strong 
for  their  weak  nature. 

And  upon  that  they  consent  to  the  law,  love  it,  and  pro- 
fess it,  to  fulfil  it  to  the  uttermost  of  their  power,  and  then 
go  10  and  work.  Faith,  or  confidence  in  Christ's  blood, 
without  help,  and  before  the  works  of  the  law,  brings  all 
manner  of  remission  of  sins,  and  satisfaction.     Faith  is 


Exposition  upon  the  Sermon  on  the  Mount.       245 

mother  of  love;  faith  accompanies  love  in  all  her  vk'orks, 
to  fulfil  as  much  as  there  lacketh  in  our  doing  the  law,  of 
that  perfect  love  which  Christ  had  to  his  Father,  and  us, 
in  his  fulfilling  of  the  law  for  us.  Now,  when  we  are  re- 
conciled, then  is  love  and  faith  together  our  righteousness, 
our  keeping  the  law,  our  continuing,  our  proceeding  for- 
ward in  the  grace  which  we  stand  in,  and  our  bringing  to 
the  everlasting  savings  and  everlasting  life.  And  the  works 
are  esteemed  of  God  according  to  the  love  of  the  heart. 
If  the  works  be  great,  and  love  be  little  and  cold,  then  the 
works  are  regarded  thereafter  of  God.  If  the  works  be 
small,  and  love  much  and  fervent,  the  works  are  taken  for 
great  of  God. 

And  it  came  to  pass,  that  when  Jesus  had  ended  these 
sayings,  the  people  were  astonished  at  his  doctrine; 
for  he  taught  them  as  one  having  power,  and  not  as 
the  scribes. 

The  scribes  and  pharisees  had  thrust  the  sword  of  the 
word  of  God  into  a  scabbard,  or  sheath  of  glosses,  and 
therein  had  knit  it  fast,  that  it  could  neither  stab  nor  cut; 
teaching  dead  works  without  faith  and  love,  which  are  the 
life  and  the  whole  goodness  of  all  works,  and  the  only- 
thing  why  they  please  God.  And  therefore  their  audience 
ever  abode  carnal  and  fleshly  minded,  without  faith  to  God 
and  love  to  their  neighbours. 

Christ's  words  were  spirit  and  life.  (John  vi.)  That  is 
to  say,  they  ministered  spirit  and  life,  and  entered  into  the 
heart,  and  grated  on  the  conscience;  and,  through  preach- 
ing the  law,  made  the  hearers  perceive  their  duties;  even 
what  love  they  owed  to  God,  and  what  to  man,  and  the 
just  condemnation  of  all  them  that  had  not  the  love  of 
God  and  man  written  in  their  hearts ;  and,  through  preach- 
ing of  faith,  made  all  that  consented  to  the  law  of  God 
feel  the  mercy  of  God  in  Christ,  and  certified  them  of  their 
salvation.  For  the  word  of  God  is  a  two-edged  sword, 
that  pierceth  and  divideth  the  spirit  and  soul  of  man 
asunder.  (Heb.  iv.)  A  man,  before  the  preaching  of 
God's  word,  is  but  one  man,  all  flesh,  the  soul  consenting 
unto  the  lusts  of  the  flesh,  to  follow  them.  But  the  sword 
of  the  word  of  God,  where  it  takes  effect,  divides  a  man 
in  two,  and  sets  him  at  variance  against  his  ownself;  the 
flesh  hauling  one  way,  and  the  spirit  drawing  another:  the 
flesh  raging  to  follow  lusts,  and  the  spirit  calling  back 
21* 


246  Tindal. 

again  to  follow  the  law  and  will  of  God.  A  man,  all  the 
while  he  consents  to  the  flesh,  and  before  he  is  born  again 
in  Christ,  is  called  foul  or  carnal.  But  when  he  is  re- 
newed in  Christ,  through  the  word  of  life,  and  hath  the 
love  of  God  and  of  his  neighbour,  and  the  faith  of  Christ 
written  in  his  heart,  he  is  called  spirit  or  spiritual.  The 
Lord  of  all  mercy  send  us  preachers  with  power;  that  is 
to  say,  true  expounders  of  the  word  of  God,  and  speakers 
to  the  heart  of  man;  and  deliver  us  from  scribes,  pharisees, 
hypocrites,  and  all  false  prophets.*    Amen. 

*  In  his  treatise  entitled  "  The  Practice  of  Prelates,  whether  the 
King's  grace  may  be  separated  from  his  Queen  because  she  was  his 
Brother's  Wife,"  written  in  1530,  Tindal  expressly  calls  the  Romish 
ecclesiastics,  "  our  scribes  and  pharisees,"  imputing  to  their  conduct 
many  of  the  evils  under  which  the  realm  was  suffering.  That  tract 
contains  an  able  exposure  of  their  practices;  it  refers  to  many  cir- 
cumstances connected  with  the  history  of  those  times,  and  a  sum- 
mary of  the  contents  may  be  acceptable  to  the  reader,  although  as 
a  whole  it  is  not  suitable  for  insertion  in  the  present  work ;  they 
are  as  follows : — Prelates  appointed  to  preach  Christ  may  not  leave 
God's  word,  and  minister  temporal  offices. — Peter  was  not  greater 
than  the  other  apostles  by  any  authority  given  him  of  Christ. — How 
the  gospel  punishes  trespassers,  and  how  by  the  gospel  we  ought  to 
go  to  law  with  our  adversaries. — What  officers  the  apostles  ordain- 
ed in  Christ's  church,  and  what  their  offices  were  to  do. — By  what 
means  the  prelates  fell  from  Christ. — How  the  bishop  of  Rome  be- 
came greater  than  others,  and  called  himself  pope. — By  what  means 
the  pope  invaded  the  empire. — A  proper  similitude  to  describe  our 
holy  father. — How  the  pope  receiveth  his  kingdom  of  the  devil,  and 
how  he  distributeth  it  again. — How  the  pope  made  him  a  law,  and 
why. — How  the  pope  corrupteth  the  Scripture,  and  why. — How  they 
prove  all  their  general  councils. — An  example  of  their  practice  out 
of  our  own  chronicles. — By  what  craft  the  pope  keepeth  the  emperor 
down. — The  practice  of  our  time. — The  cause  of  all  that  we  have 
suffisred  this  twenty  years. — Why  the  king's  sister  was  turned  unto 
France. — The  cause  of  the  journey  unto  Calais. — How  the  emperor 
came  through  England. — Why  the  queen  must  be  divorced. — Of 
the  divorcement. — By  what  means  the  divorcement  should  cost  the 
realm. — The  putting  down  of  cardinal  Wolsey. — ^What  the  cause 
of  all  this  mischief  is. 

The  reader  may  easily  suppose  how  strong  the  enmity  of  the 
Romish  ecclesiastics  towards  Tindal  must  have  been  when  he 
proved  the  errors  of  their  doctrine  so  fully,  as  he  did  in  "  The  Ex- 
position of  the  Sermon  on  the  Mount,"  and  exposed  their  political 
malversations  so  strongly  as  he  did  in  "  The  Practice  of  Prelates." 
In  the  edition  of  Tindal's  works  printed  in  the  reign  of  queen  Eliza- 
beth, this  treatise  is  entitled  "The  Practice  of  Papistical  Prelates," 
and  the  three  chapters  relative  to  the  divorce  are  omitted.  Among 
the  disadvantages  which  Tindal  considered  might  ensue  to  the 
realm  from  the  divorce  of  queen  Catherine  was,  that  it  would  make 
"  the  king  of  Scots  next  to  the  crown." 


THE  PROLOGUE 


THE  PROPHET  JONAS.* 


As  the  envious  Philistines  stopped  the  wells  of  Abraham, 
and  filled  them  up  with  earth,  to  put  the  memorial  out  of 
mind,  to  the  intent  that  they  might  challenge  the  ground ; 
even  so  the  fleshly-minded  hypocrites  stop  up  the  veins  of 
life  which  are  in  the  Scripture,  with  the  earth  of  their  tra- 
ditions, false  similitudes,  and  lying  allegories;  and  that  of 
like  zeal  to  make  the  Scripture  their  own  possession  and 
merchandise,  and  so  to  shut  up  the  kingdom  of  heaven, 
which  is  God's  word;  neither  entering  in  themselves,  nor 
suffering  them  that  would. 

The  Scripture  has  a  body  without,  and  within  a  soul, 
spirit,  and  life.  Without,  it  has  a  bark,  a  shell,  and  as  it 
were  a  hard  bone  for  the  fleshly  minded  to  gnaw  upon. 
And  within,  it  has  pith,  kernel,  marrow,  and  all  sweetness 
for  God's  elect  whom  he  hath  chosen,  to  give  them  his 
Spirit,  and  to  write  his  law,  and  the  faith  of  his  Son  in  their 
hearts. 

The  Scripture  contains  three  things  in  it:  first  the  law, 
to  condemn  all  flesh;  secondly,  the  gospel,  that  is  to  say, 
promises  of  mercy  for  all  that  repent  and  acknowledge 
their  sins,  at  the  preaching  of  the  law,  and  consent  in  their 
hearts  that  the  law  is  good,  and  submit  themselves  to  be 
scholars  to  learn  to  keep  the  law,  and  to  learn  to  believe 
the  mercy  that  is  promised  them;  and  thirdly,  the  stories 
and  lives  of  those  scholars,  both  what  befell  them,  and  also 
by  what  means  their  schoolmaster  taught  them  and  made 
them  perfect,  and  how  he  tried  the  true  from  the  false. 

When  the  hypocrites  come  to  the  law,  they  put  glosses 
too,  and  make  no  more  of  it  than  of  a  worldly  law  which 
is  satisfied  with  the  outward  work,  and  which  a  Turk  may 
also  fulfil.     When  yet  God's  law  never  ceases  to  condemn 

*  This  prologue  was  prefixed  by  Tindal  to  his  translation  of  Jonas, 
printed  on  the  continent  in  a  separate  form,  and  also  with  other  pro- 
phets in  1530. —  Tanner. 

247 


248  Tindal 

a  man,  until  it  be  written  in  his  heart,  and  until  he  keep  it 
naturally  without  comjDulsion,  and  all  other  respect,  save 
only  of  pure  love  to  God  and  his  neighbour,  as  he  natu- 
rally eats  when  he  is  a  hungred  without  compulsion,  and 
all  other  respects,  save  to  slake  his  hunger  only.  And 
when  they  come  to  the  gospel,  there  they  mingle  their 
leaven,  and  say,  God  now  receives  us  no  more  to  mercy, 
but  of  mercy  receives  us  to  penance,  that  is,  by  holy  deeds 
that  make  them  fat  bellies,  and  make  us  their  captives  both 
in  soul  and  body.  And  yet  they  feign  that  their  idol  the 
pope  is  so  merciful,  that  if  thou  make  a  little  money  glister 
in  his  Balaam's  eyes,  there  is  neither  penance,  nor  purga- 
tory, nor  any  fasting  at  all,  but  to  fly  to  heaven  as  swift  as 
a  thought,  and  at  the  twinkling  of  an  eye. 

And  the  lives,  stories,  and  gifts  of  men,  which  are  con- 
tained in  the  Bible  they  read  as  things  no  more  pertaining 
unto  them,  than  a  tale  of  Robin  Hood ;  and  as  things  they 
wot  not  whereto  they  serve,  save  to  feign  false  descant* 
and  juggling  allegories  to  establish  their  kingdom  withal. 
And  one  of  the  chiefest  and  fleshliest  studies  they  have,  is 
to  magnify  the  saints  above  measure,  and  above  the  truth  ; 
and  with  their  poetry  to  make  them  greater  than  ever  God 
made  them.  And  if  they  find  any  infirmity,  or  sin  ascribed 
unto  the  saints,  they  excuse  it  with  all  diligence,  diminish- 
ing the  glory  of  the  mercy  of  God,  and  robbing  wretched 
sinners  of  all  their  comfort;  and  think  thereby  to  flatter 
the  saints,  and  to  obtain  their  favour,  and  to  make  special 
advocates  of  them,  even  as  a  man  would  obtain  the  favour 
of  worldly  tyrants.  As  they  also  feign  the  saints  to  be 
more  cruel  than  any  heathen  man  ever  was,  and  more 
wreakful  and  vengeful  than  the  poets  feign  their  gods  or 
their  furies  that  torment  the  souls  in  hell,  if  their  evens  be 
not  fasted,  and  their  images  visited  and  saluted  with  a  pa- 
ternoster, (which  prayer  only  our  lips  are  acquainted  with, 
our  hearts  not  understanding  it  at  all,)  and  worshipped  with 
a  candle,  and  by  the  offering  of  our  devotion  in  the  place 
which  they  have  chosen  to  hear  supplications,  and  make 
petitions  of  their  clients  therein. 

But  thou,  reader,  think  of  the  law  of  God,  that  it  is 
altogether  spiritual,  and  so  spiritual  that  it  is  never  ful- 
filled with  deeds  or  works,  until  they  flow  out  of  thine 
heart,  with  as  great  love  toward  thy  neighbour,  for  no 
deserving  of  his,  yea  though  he  be  thine  enemy ;  as  Christ 
*  Discourses. 


Prologue  to  the  Prophet  Jonas.  249 

loved  thee,  and  died  for  thee,  for  no  deserving  of  thine, 
but  even  when  thou  wast  his  enemy.  And  in  the  mean 
time,  throughout  all  our  infancy  and  childhood  in  Christ, 
till  we  be  grown  up  unto  perfect  men,  in  the  full  knowledge 
of  Christ,  and  full  love  of  Christ  again,  and  of  our  neigh- 
bours for  his  sake,  after  the  example  of  his  love  to  us,  re- 
membering that  the  fulfilling  of  the  law  is  a  fast  faith  in 
Christ's  blood  coupled  with  our  profession,  and  submit  our- 
selves to  do  better. 

And  of  the  gospel  or  promises  which  thou  meetest  in 
the  Scripture,  believe  firmly  that  God  will  fulfil  them  unto 
thee,  and  that  unto  the  uttermost  jot,  at  the  repentance  of 
thine  heart,  when  thou  turnest  to  him  and  forsakest  evil, 
even  of  his  goodness  and  fatherly  mercy  unto  thee,  and  not 
for  thy  flattering  him  with  hypocritical  works  of  thine  own 
feigning.  So  that  a  firm  faith  only,  without  respect  of  all 
works,  is  the  forgiveness  both  of  the  sin  which  we  did  in 
time  of  ignorance,  with  lust  and  consent  to  sin;  and  also 
of  that  sin  which  we  do  by  chance,  and  of  frailty,  after  we 
are  come  to  knowledge,  and  have  professed  the  law  out  of 
our  hearts.  And  all  deeds  serve  only  to  help  our  neigh- 
bours, and  to  tame  our  flesh,  that  we  fall  not  to  sin  again; 
and  to  exercise  our  souls  in  virtue,  and  not  to  make  satis- 
faction toward  God  for  the  sin  that  is  once  past. 

And  all  other  stories  of  the  Bible,  without  exception,  are 
the  practising  of  the  law  and  of  the  gospel ;  and  are  true 
and  faithful  examples,  and  sure  earnest  that  God  will  even 
so  deal  with  us,  as  he  did  with  them,  in  all  infirmities,  in 
all  temptations,  and  in  all  like  cases  and  chances.  Wherein 
you  see  on  the  one  side  how  fatherly  and  tenderly,  and 
how  with  all  compassion  God  treats  his  elect,  who  submit 
themselves  as  scholars,  to  learn  to  walk  in  the  ways  of  his 
laws,  and  to  keep  them  of  love.  If  they  forgot  themselves 
at  any  time,  he  would  stir  them  up  again  with  all  mercy; 
if  they  fell  and  hurt  themselves,  he  healed  them  again  with 
all  compassion  and  tenderness  of  heart.  He  hath  oft 
brought  great  tribulation  and  adversity  upon  his  elect;  but 
all  of  fatherly  love  only,  to  teach  them,  and  to  make  them 
see  their  own  hearts,  and  the  sin  that  lay  hid  there,  that 
they  might  afterwards  feel  his  mercy.  For  his  mercy 
waited  upon  them,  to  rid  them  out  again,  as  soon  as  they 
were  learned,  and  had  come  to  the  knowledge  of  their  own 
hearts ;  so  that  he  never  cast  man  away,  how  deep  soever 
he  had  sinned,  save  them  only  which  had  first  cast  the  yoke 


250  TindaL 

of  his  laws  from  their  necks,  with  utter  defiance,  and  malice 
of  heart. 

Which  examples  are  most  comfortable  for  us  when  we 
are  fallen  into  sin,  and  God  is  come  upon  us  with  a 
scourge;  that  we  despair  not,  but  repent  with  full  hope  of 
mercy,  after  the  examples  of  mercy  that  are  gone  before. 
And  therefore  they  were  written  for  our  learning,  as  Paul 
testifies,  (Rom.  xv.)  to  comfort  us,  that  we  might  the 
better  put  our  hope  and  trust  in  God,  when  we  see  how 
merciful  he  has  been  in  times  past  unto  our  weak  brethren 
that  are  gone  before,  in  all  their  adversities,  need,  tempta- 
tions, yea,  and  horrible  sins  into  which  they  now  and  then 
fell. 

And  on  the  other  side,  you  see  how  they  that  hardened 
their  hearts,  and  sinned  of  malice,  and  refused  mercy  that 
was  offered  them,  and  had  no  power  to  repent,  perished  at 
the  latter  end  with  all  confusion  and  shame  mercilessly. 
Which  examples  are  very  good  and  necessary  to  keep  us 
in  awe  and  dread  in  time  of  prosperity ;  as  thou  mayest 
see  by  Paul,  (1  Cor.  x.)  that  we  abide  in  the  fear  of  God, 
and  wax  not  wild  and  fall  to  vanities,  and  so  sin  and  pro- 
voke God,  and  bring  wrath  upon  us. 

And,  thirdly,  you  see  in  the  practice  how,  as  God  is 
merciful  and  long-suffering,  even  so  were  all  his  true  pro- 
phets and  preachers,  bearing  the  infirmities  of  their  weak 
brethren,  and  their  own  wrongs  and  injuries  with  all  pa- 
tience and  long-suffering,  never  casting  any  of  them  off, 
until  they  sinned  against  the  Holy  Ghost,  maliciously  per- 
secuting the  open  and  manifest  truth.  Contrary  to  the 
example  of  the  pope,  who,  in  sinning  against  God,  and  to 
quench  the  truth  of  his  Holy  Spirit,  is  ever  chief  captain 
and  trumpet  blower  to  set  others  at  work,  and  seeks  only 
his  own  freedom,  liberty,  privilege,  wealth,  prosperity, 
profit,  pleasure,  pastime,  honour,  and  glory,  with  the  bond- 
age, thraldom,  captivity,  misery,  wretchedness,  and  vile 
subjection  of  his  brethren;  and  in  his  own  cause  is  so  fer- 
vent, so  stiff,  and  cruel,  that  he  will  not  suffer  one  word 
spoken  against  his  false  majesty,  wily  inventions,  and  jug- 
gling hypocrisy  to  be  unavenged,  though  all  Christendom 
should  be  set  together  by  the  ears,  and  should  cost  he  cared 
not  how  many  hundred  thousand  their  lives. 

Now  that  thou  mayest  read  Jonas  fruitfully,  and  not  as 
a  poet's  fable,  but  as  an  obligation  between  God  and  thy 


Prologue  to  the  Prophet  Jonas.  251 

soul;  as  an  earnest  penny  given  thee  of  God,  that  he  will 
help  thee  in  time  of  need,  if  thou  turn  to  him ;  and  as  the 
word  of  God  the  only  food  and  life  of  thy  soul,  this  mark 
and  note.  First,  consider  that  Jonas  was  the  friend  of 
God,  and  a  man  chosen  of  God,  to  testify  his  name  unto 
the  world;  but  yet  a  young  scholar,  weak  and  rude,  after 
the  fashion  of  the  apostles  while  Christ  was  yet  with  them 
bodily,  whom  though  Christ  ever  taught  them  to  be  meek, 
and  to  humble  themselves,  yet  often  strove  among  them- 
selves who  should  be  greatest.  The  sons  of  Zebedee  would 
sit  the  one  on  the  right  hand  of  Christ,  the  other  on  the 
left.  They  would  pray  that  fire  might  descend  from  heaven 
and  consume  the  Samaritans.  When  Christ  asked.  Whom 
say  men  that  I  am?  Peter  answered.  Thou  art  the  Son  of 
the  living  God ;  as  though  Peter  had  been  as  perfect  as  an 
angel.  But  immediately  after,  when  Christ  preached  unto 
them  of  his  death  and  passion,  Peter  was  angry  and  re- 
buked Christ,  and  thought  earnestly  that  he  had  raved,  and 
knew  not  what  he  said;  as  at  another  time,  when  Christ 
was  so  fervently  busied  in  healing  the  people  that  he  had 
no  leisure  to  eat,  they  went  out  to  hold  him,  supposing  that 
he  had  been  beside  himself.  And  they  forbade  one  that 
cast  out  devils  in  Christ's  name,  because  he  waited  not  on 
them,  so  glorious  were  they  yet. 

And  though  Christ  taught  always  to  forgive,  yet  Peter, 
after  long  going  to  school,  asked  whether  men  should  for- 
give seven  times,  thinking  that  eight  times  had  been  too 
much.  And  at  the  last  supper  Peter  would  have  died  with 
Christ;  but  yet  within  a  ^qw  hours  afterwards  he  denied 
him,  both  cowardly  and  shamefully.  And  after  the  same 
manner,  though  he  had  so  long  heard  that  no  man  might 
avenge  himself,  but  rather  turn  the  other  cheek  than  smite 
again;  yet  when  Christ  was  taken,  Peter  asked  whether  it 
were  lawful  to  smite  with  the  sword,  and  tarried  not  for  an 
answer,  but  laid  on  rashly.  So  that  though  when  we  come 
first  unto  the  knowledge  of  the  truth,  and  the  peace  is  made 
between  God  and  us,  and  we  love  his  laws,  and  believe 
and  trust  in  him  as  in  our  Father,  and  have  good  hearts 
unto  him,  and  are  born  anew  in  the  Spirit,  yet  we  are  but 
children  and  young  scholars,  weak  and  feeble;  and  must 
have  leisure  to  grow  in  the  Spirit,  in  knowledge,  in  love, 
and  in  the  deeds  thereof,  as  young  children  must  have  time 
to  grow  in  their  bodies. 

And  God  our  Father  and  schoolmaster  feedeth  us,  and 


252  Tindal, 

teacheth  us  according  to  the  capacity  of  our  stomachs,  and 
makes  us  to  grow  and  wax  perfect,  and  fines  and  tries  us 
as  gold,  in  the  fire  of  temptations  and  tribulations;  as 
Moses  witnesses,  (Deut.  viii.)  saying,  "  Remember  all  the 
way  by  which  the  Lord  thy  God  carried  thee  this  forty 
years  in  the  wilderness,  to  humble  thee,  and  to  tempt  or 
provoke  thee,  that  it  might  be  known  what  was  in  thine 
heart.  He  brought  thee  into  adversity,  and  made  thee  a 
hungred,  and  then  fed  thee  with  manna,  which  neither  ihou 
nor  yet  thy  fathers  ever  knew  of;  to  teach  that  man  liveth 
not  by  bread  only  but  by  all  that  proceedeth  out  of  the 
mouth  of  God."  For  the  promises  of  God  are  life  unto  all 
that  cleave  unto  them,  much  more  than  bread  and  bodily 
sustenance:  as  the  journey  of  the  children  of  Israel  out  of 
Egypt  into  the  land  promised  them,  ministers  to  thee  nota- 
ble examples,  and  that  abundantly,  as  does  all  the  rest  of 
the  Bible  also.  Howbeit,  it  is  impossible  for  flesh  to  be- 
lieve, and  to  trust  in  the  truth  of  God's  promises,  until  he 
have  learned  it  in  much  tribulation,  after  that  God  has  de- 
livered him  out  thereof  again. 

God,  therefore,  to  teach  Jonas,  and  to  show  him  his 
own  heart,  and  to  make  him  perfect,  and  to  instruct  us 
also  by  his  example,  sent  him  out  of  the  land  of  Israel 
where  he  was  a  prophet,  to  go  among  the  heathen  people, 
and  to  the  greatest  and  mightiest  city  of  the  world  at  that 
time,  called  Nineveh,  to  preach  that  within  forty  days  they 
should  all  perish  for  their  sins,  and  that  the  city  should  be 
overthrown.  Which  message  the  free-will  of  Jonas  had 
as  much  power  to  do,  as  the  weakest-hearted  woman  in  the 
world  has  power,  if  she  were  commanded,  to  leap  into  a 
tub  of  living  snakes  and  adders;  as,  probably,  if  God  had 
commanded  Sarah  to  liave  sacrificed  her  son  Isaac,  as  he 
commanded  Abraham,  she  would  have  disputed  with  him 
ere  she  had  done  it;  or  though  she  were  strong  enough, 
yet  many  a  holy  saint  could  not  have  found  in  their  hearts, 
but  would  have  run  away  from  the  presence  of  the  com- 
mandment of  God,  with  Jonas,  if  they  had  been  so  strongly 
tempted. 

For  Jonas  thought  after  this  manner:  Lo,  I  am  here  a 
prophet  unto  God's  people  the  Israelites ;  who,  though  they 
have  God's  word  testified  unto  them  daily,  yet  despise  it, 
and  worship  God  under  the  likeness  of  calves,  and  after 
all  manner  of  fashions,  save  after  his  own  word;  and 
therefore  are  of  all  nations  the  worst,  and  most  worthy  of 


Prologue  to  the  Prophet  Jonas.  253 

punishment.  And  yet  God,  for  love  of  a  few  that  are 
among  them,  and  for  his  name's  sake,  spares  and  defends 
them.  How  then  should  God  take  such  cruel  vengeance 
on  so  great  a  multitude  of  them  to  whom  his  name  was 
never  preached,  and  therefore  are  not  the  tenth  part  so  evil 
as  these!  If  I  shall  therefore  go  preach,  so  shall  I  lie  and 
shame  myself  and  God  thereto,  and  make  them  the  more  to 
despise  God,  and  set  the  less  by  him,  and  to  be  the  more 
cruel  unto  his  people. 

And  upon  that  imagination  he  fled  from  the  face  or  pre- 
sence of  God;  that  is,  out  of  the  country  wherein  God  was 
worshipped,  and  from  the  prosecuting  of  God's  command- 
ment; and  thought,  I  will  get  me  another  way  among  the 
heathen  people,  and  be  no  more  a  prophet,  but  live  at  rest, 
and  out  of  all  cumbrance.  Nevertheless,  the  God  of  all 
mercy,  who  cares  for  his  elect  children,  and  turns  all  unto 
good  to  them,  and  smites  them  to  heal  them  again,  and  kills 
them  to  make  them  alive  again,  and  plays  with  them  as  a 
father  doth  sometime  with  his  young  ignorant  children,  and 
tries  them,  and  proves  them,  to  make  them  see  their  own 
hearts,  provided  for  Jonas,  how  all  things  should  be. 

When  Jonas  entered  into  the  ship,  he  laid  him  down  to 
sleep,  and  to  take  his  rest;  that  is,  his  conscience  was 
tossed  between  the  commandment  of  God,  which  sent  him 
to  Nineveh,  and  his  fleshly  wisdom,  that  dissuaded  and 
counselled  him  the  contrary,  and  at  the  last  prevailed 
against  the  commandment,  and  carried  him  another  way, 
as  a  ship  caught  between  two  streams;  and  as  poets  feign 
the  mother  of  Meleager  to  be  between  divers  affections, 
while  to  avenge  her  brother's  death  she  sought  to  slay  her 
own  son.  Whereupon  for  very  pain  and  tediousness  he  lay 
down  to  sleep,  to  put  the  commandment,  which  so  gnawed 
and  fretted  his  conscience,  out  of  mind ;  as  the  nature  of  all 
the  wicked  is  when  they  have  sinned  a  good,*  to  seek  all 
means  with  riot,  revel,  and  pastime,  to  drive  the  remem- 
brance of  sin  out  of  their  thoughts ;  or,  as  Adam  did,  to  cover 
their  nakedness  with  aprons  of  pope-holy  works. — But  God 
awoke  him  out  of  his  dream,  and  set  his  sins  before  his  face. 

For  when  the  lot  had  caught  Jonas,  then  be  sure  that  his 
sins  came  to  remembrance  again ;  and  that  his  conscience 
raged  no  less  than  the  waves  of  the  sea.  And  then  he 
thought  that  he  only  was  a  sinner,  and  the  heathen  that 

*  Much,  in  earnest. 
TINDAL.  22 


254  Tindal 

were  in  the  ship  were  none  in  respect  of  him  and  he 
thought  also,  as  verily  as  he  was  fled  from  God,  that  as 
verily  God  had  cast  him  away ;  for  the  sight  of  the  rod 
maketh  the  child  not  only  to  see,  and  to  acknowledge  his 
fault,  but  also  to  forget  all  his  father's  old  mercy  and  kind- 
ness. And  then  he  confessed  his  sin  openly,  and  yet  had 
rather  perish  alone,  than  that  the  others  should  have  pe- 
rished with  him,  for  his  sake;  and  so  of  very  desperation 
to  have  lived  any  longer,  he  had  cast  him  into  the  sea  be- 
times, except  they  would  be  lost  also. 

To  speak  of  lots,  how  far  they  are  lawful  is  a  light  ques- 
tion. First,  to  use  them  for  the  breaking  of  strife;  as  when 
partners,  their  goods  as  equally  divided  as  they  can,  take 
every  man  his  part  by  lot,  to  avoid  all  suspicion  of  deceit- 
fulness  :  and  as  the  Apostles,  in  the  first  of  the  Acts,  when 
they  sought  another  to  succeed  Judas  the  traitor,  and  two 
persons  were  presented,  then,  to  break  strife,  and  to  satisfy 
all  parties,  did  cast  lots  whether  should  be  admitted,  de- 
siring God  to  temper  them,  and  to  take  whom  he  knew 
most  meet,  seeing  they  knew  not  which  to  prefer,  or  haply 
could  not  all  agree  on;  either  is  lawful,  and  in  all  like  cases. 
But  to  abuse  them  unto  the  tempting  of  God,  and  to  com- 
pel him  therewith  to  utter  things  whereof  we  stand  in  doubt, 
when  we  have  no  commandment  of  him  so  to  do,  as  these 
heathen  here  did,  though  God  turned  it  unto  his  glory,  can- 
not but  be  evil. 

The  heathen  shipmen,  astonished  at  the  sight  of  the  mi- 
racle, feared  God,  prayed  to  him,  offered  sacrifice,  and 
vowed  vows.  And  I  doubt  not  but  that  some  of  them,  or 
haply  all,  came  thereby  unto  the  true  knowledge,  and  true 
worshipping  of  God,  and  were  won  to  God  in  their  souls. 
And  thus  God,  who  is  infinitely  merciful  in  all  his  ways, 
wrought  their  soul's  health  out  of  the  infirmity  of  Jonas ; 
even  of  his  good  will  and  purpose,  and  love  wherewith  he 
loved  them  before  the  world  was  made,  and  not  of  chance, 
as  it  appeareth  unto  the  eyes  of  the  ignorant. 

And  that  Jonas  was  three  days  and  three  nights  in  the 
belly  of  his  fish,  we  cannot  thereby  prove  unto  the  Jews 
and  infidels,  or  unto  any  man,  that  Christ  must  therefore 
die,  and  be  buried  and  rise  again.  But  we  use  the  exam- 
ple and  likeness  to  strengthen  the  faith  of  the  weak.  For 
he  that  believeth  the  one,  cannot  doubt  in  the  other:  in- 
asmuch as  the  hand  of  God  was  no  less  mighty  in  pre- 
serving Jonas  alive  against  all  natural  possibility,  and  in 


Prologue  to  the  Prophet  Jonas.  255 

delivering  him  safe  out  of  his  fish,  than  in  raising  up  Christ 
again  out  of  his  sepulchre.  And  we  may  describe  the  power 
and  virtue  of  the  resurrection  thereby,  as  Christ  himself 
borrows  the  similitude  thereto,  (Matt,  xii.)  saying  unto  the 
Jews  that  came  about  him,  and  desired  a  sign  or  a  wonder 
from  heaven  to  certify  them  that  he  was  Christ,  This  evil 
and  wedlock-breaking  nation  (which  break  the  wedlock  of 
faith,  wherewith  they  be  married  unto  God,  and  believe  in 
their  false  works)  seek  a  sign,  but  there  shall  no  sign  be 
given  them  save  the  sign  of  the  prophet  Jonas.  For  as 
Jonas  was  three  days  and  three  nights  in  the  belly  of  the 
whale,  even  so  shall  the  Son  of  man  be  three  days  and 
three  nights  in  the  heart  of  the  earth.  Which  was  a  watch- 
word, and  a  sharp  threatening  unto  the  Jews;  and  as  much 
to  say  as  thus:  Ye  hard-hearted  Jews  seek  a  sign;  lo,  this 
shall  be  your  sign.  As  Jonas  was  raised  out  of  the  sepul- 
chre of  his  fish,  and  then  sent  unto  the  Ninevites  to  preach 
that  they  should  perish;  even  so  shall  I  rise  again  out  of 
my  sepulchre,  and  come  and  preach  repentance  unto  you. 
See,  therefore,  that  ye  repent  when  ye  see  the  sign,  or  else 
ye  shall  surely  perish,  and  not  escape.  For  though  the  in- 
firmities which  ye  now  see  in  my  flesh  be  a  hinderance  un- 
to your  fathers,  ye  shall  be  without  excuse  when  ye  see  so 
great  a  miracle,  and  so  great  power  of  God  shed  out  upon 
you.  And  so  Christ  came  again  after  the  resurrection,  in 
his  Spirit,  and  preached  repentance  unto  them  by  the  mouth 
of  his  apostles  and  disciples,  and  with  miracles  of  the 
Holy  Ghost.  And  all  that  repented  not,  perished  short- 
ly after,  and  the  rest  were  carried  away  captive  into  all 
quarters  of  the  world,  for  an  example,  as  ye  see  unto  this 
day. 

And  in  like  manner,  since  the  world  began,  wheresoever 
repentance  was  offered  and  not  received,  there  God  took 
cruel  vengeance  immediately;  as  ye  see  in  the  flood  of 
Noah,  in  the  overthrowing  of  Sodom  and  Gomorrah,  and 
all  the  country  about;  and  as  ye  see  of  Egypt,  of  the  A  mo- 
rites,  Canaanites,  and  afterwards  of  the  very  Israelites ;  and 
then,  at  the  last,  of  the  Jews  too,  and  of  the  Assyrians  and 
Babylonians;  and  so  throughout  all  the  empires  of  the 
world. 

Gildas  preached  repentance  unto  the  old  Britons  that  in- 
habited England :  they  repented  not,  and  therefore  God  sent 
in  their  enemies  upon  them  on  every  side,  and  destroyed 


256  Tindal. 

them,  and  gave  the  land  unto  other  nations.*  And  great 
vengeance  hath  been  taken  in  that  land  for  sin  since  that 
time. 

Wickliff  preached  repentance  unto  our  fathers  not  long 
since;  they  repented  not,  for  their  hearts  were  hardened, 
and  their  eyes  blinded  with  their  own  pope-holy  righteous- 
ness, wherewiih  they  had  made  their  souls  gay  against  the 
receiving  again  of  the  wicked  spirit,  that  bringeth  seven 
worse  than  himself  with  him ;  and  maketh  the  latter  end 
worse  than  the  beginning:  for  in  open  sins  there  is  hope  of 
repentance;  but  in  holy  hypocrisy  none  at  all.  But  what 
followed?  They  slew  their  true  and  right  king,  and  set  up 
three  wrong  kings,  under  whom  all  the  noble  blood  was 
slain  and  half  the  commons  thereto ;  what  in  France,  and 
what  with  their  own  sword,  in  fighting  among  themselves 
for  the  crown ;  and  the  cities  and  towns  decayed,  and  the 
land  brought  half  into  a  wilderness,  in  respect  of  what  it 
was  before.f 

And  now  Christ,  to  preach  repentance,  is  risen  yet  once 
again  out  of  his  sepulchre  in  which  the  pope  had  buried 
him,  and  kept  him  down  with  his  pillars  and  poleaxes,  and 
all  disguisings  of  hypocrisy,  with  guile,  wiles,  and  falsehood 
and  with  the  sword  of  all  princes,  whom  he  had  blinded 
with  his  false  merchandize.  And  as  I  doubt  not  of  the  ex- 
amples that  are  past,  so  am  I  sure  that  great  wrath  will  fol- 
low, except  repentance  turn  it  back  again  and  cease  it. 

When  Jonas  had  been  in  ihe  fish's  belly  a  space,  and  the 
rage  of  his  conscience  was  somewhat  quieted  and  assuaged, 
and  he  came  to  himself  again  and  had  received  a  little  hope, 
the  qualms  and  pangs  of  desperation  which  went  over  his 
heart,  being  half  overcome,  he  prayed,  as  he  mentions  in 
the  text,  saying,  Jonas  prayed  unto  the  Lord  his  God  out 
of  the  belly  of  the  fish.  But  the  words  of  that  prayer  are 
not  set  here.  The  prayer  that  here  stands  in  the  text  is 
the  prayer  of  praise  and  thanksgiving,  which  he  prayed  and 
wrote  when  he  was  escaped,  and  past  all  jeopardy. 

In  the  end  of  which  prayer  he  saith,  "  I  will  sacrifice 
with  the  voice  of  thanksgiving,  and  pay  that  I  have  vowed, 

*  Gildas,  the  oldest  British  historian,  was  born  about  the  year 
500.  From  his  writings  he  appears  to  have  been  a  monk,  he  was  a 
celebrated  and  zealous  preacher  of  Christianity. 

t  They  slew  Richard  the  Second.  They  set  up  Henry  the  Fourth, 
Henry  the  Fifth,  Henry  the  Sixth.— Fox. 


Prologue  to  the  Prophet  Jonas.  257 

that  saving  conieth  of  the  Lord."  For  verily,  to  confess 
out  of  the  heart  that  all  benefits  come  of  God,  even  out  of 
the  goodness  of  his  mercy,  and  not  deserving  of  our  deeds, 
is  the  only  sacrifice  that  pleases  God.  And  to  believe  that, 
all  the  Jews  vowed  in  their  circumcision,  as  we  in  our  bap- 
tism; which  vow  Jonas,  being  taught  by  experience,  pro- 
mised to  pay.  For  those  outward  sacrifices  of  beasts,  un- 
to which  Jonas  had  haply  ascribed  too  much  before,  were 
but  feeble  and  childish  things,  and  not  ordained  that  the 
works  of  themselves  should  be  a  service  unto  the  people,  but 
to  put  them  in  remembrance  of  this  inward  sacrifice  of 
thanks  and  of  faith,  to  trust  and  believe  in  God  the  only  Sa- 
viour; which  signification,  when  it  was  away,  they  were 
abominable  and  devilish  idolatry,  and  image  service;  as  our 
ceremonies  and  sacraments  are  become  now  to  all  that  trust 
and  believe  in  the  work  of  them,  and  are  not  taught  the 
significations,  to  edify  their  souls  with  knowledge  and  the 
doctrine  of  God. 

When  Jonas  was  cast  upon  land  again,  then  his  will  was 
free,  and  he  had  power  to  go  whither  God  sent  him,  and  to 
do  what  God  bade,  his  own  imaginations  laid  apart;  for  he 
had  been  at  a  new  school,  yea,  and  in  a  furnace  where  he 
was  cleansed  from  much  refuse  and  dross  of  fleshly  wis- 
dom, which  resisted  the  wisdom  of  God,  and  led  Jonas's 
will  contrary  unto  the  will  of  God.  For  as  far  as  we  are 
blind  in  Adam,  we  cannot  but  seek  and  will  our  own  pro- 
fit, pleasure,  and  glory, — and  as  far  as  we  are  taught  in 
the  Spirit,  we  cannot  but  seek  and  will  the  pleasure  and 
glory  of  God  only. 

And  as  to  the  three  days'  journey  of  Nineveh,  whether  it 
were  in  length,  or  to  go  round  about  it,  or  through  all  the 
streets,  I  commit  unto  the  discretion  of  other  men.  But  I 
think  that  it  was  then  the  greatest  city  of  the  world. 

And  that  Jonas  went  a  day's  journey  in  the  city,  I  sup- 
pose he  did  it  not  in  one  day ;  but  went  fair  and  easily, 
preaching  here  a  sermon,  and  there  another;  and  rebuked 
the  sin  of  the  people,  for  which  they  must  perish. 

And  when  thou  art  come  unto  the  repentance  of  the 
Ninevites,  there  hast  thou  sure  earnest,  that  howsoever  an- 
gry God  be,  yet  he  remembers  mercy  unto  all  that  truly 
repent  and  believe  in  mercy:  which  example  our  Saviour 
Christ  also  casteth  in  the  teeth  of  the  hardened  Jews,  say- 
ing, "  The  Ninevites  shall  rise  in  judgment  with  this  na- 
tion, and  condemn  them;  for  they  repented  at  the  preach- 
22* 


258  Tindal. 

ing  of  Jonas,  and  behold  a  greater  than  Jonas;"  here  mean- 
ing himself,  at  whose  preaching  yet,  though  it  were  never 
so  mighty  to  pierce  the  heart,  and  for  all  his  miracles  thereto, 
the  hard-hearted  Jews  could  not  repent;  when  the  heathen 
Ninevites  repented  at  the  bare  preaching  of  Jonas,  rebuking 
their  sins  without  any  miracle  at  all. — Why?  For  the  Jews 
had  leavened  the  spiritual  law  of  God,  and  with  their  glosses 
had  made  it  altogether  earthly  and  fleshly,  and  so  had  set 
a  veil  or  covering  on  Moses'  face,  to  shadow  and  darken  the 
glorious  brightness  of  his  countenance.  It  was  sin  to  steal, 
but  to  rob  widow's  houses  under  a  colour  of  long  praying, 
and  to  poll,  in  the  name  of  offerings,  and  to  snare  the  peo- 
ple with  intolerable  constitutions  against  all  love,  to  catch 
their  money  out  of  their  purses — was  no  sin  at  all. 

To  smite  father  and  mother  was  sin ;  but  to  withdraw  help 
from  them  at  their  need,  for  blind  zeal  of  offering,  unto  the 
profit  of  the  holy  pharisees — was  then  as  meritorious  as  it 
is  now  to  let  all  thy  kin  choose  whether  they  will  sink  or 
swim,  while  thou  buildest  and  makest  goodly  foundations 
for  holy  people,*  which  thou  hast  chosen  to  be  thy  Christ 
— for  to  supple  thy  soul  with  the  oil  of  their  sweet  bless- 
ings, and  to  be  thy  Jesus  for  to  save  thy  soul  from  the  pur- 
gatory of  the  blood  that  only  purgeth  sin,  with  their  watch- 
ing, fasting,  woolward  going,f  and  rising  at  midnight,  &c. 
wherewith  yet  they  purge  not  themselves  from  their  covet- 
ousness,  pride,  lechery,  or  any  vice  that  thou  seest  among 
the  lay  people. 

It  was  great  sin  for  Christ  to  heal  the  people  on  the 
Sabbath  day,  unto  the  glory  of  God  his  Father, — but  none 
at  all  for  them  to  help  their  cattle  unto  their  own  profit ! 

It  was  sin  to  eat  with  unwashed  hands,  or  on  an  un- 
washed table,  or  out  of  an  unwashed  dish, — but  to  eat  out 
of  that  purified  dish,  that  which  came  by  bribery,  theft,  and 
extortion,  was  no  sin  at  all ! 

It  was  exceeding  meritorious  to  make  many  disciples, — 
but  to  teach  them  to  fear  God  in  his  ordinances,  had  they 
no  care  at  all ! 

The  high  prelates  so  defended  the  right  of  holy  church, 
and  so  feared  the  people  with  the  curse  of  God,  and  ter- 
rible pains  of  hell,  that  no  man  durst  leave  the  vilest  herb 
in  his  garden  untithed4     And  the   offerings  and   things 

*  Monks  or  nuns. 

t  Wearing  woollen  or  hair  cloth  next  the  skin,  as  the  monks. 

t  Matt,  xxiii.  23, 


Prologue  to  the  Prophet  Jonas.  259 

dedicated  unto  God,  for  the  profit  of  his  holy  vicars,  were  in 
such  estimation  and  reverence,  that  it  was  a  much  greater 
sin  to  swear  truly  by  them,  than  to  forswear  thyself  by  God. 
What  vengeance  then  of  God,  and  how  terrible  and  cruel 
damnation  think  ye  preached  they  to  fall  on  them  that  had 
stolen  the  holy  things?  And  yet,  saith  Christ,  that  righ- 
teousness and  faith  in  keeping  promise,  mercy,  and  impar- 
tial judgment,  were  utterly  trodden  under  foot,  and  wholly 
despised  by  those  blessed  fathers,  who  so  mightily  main- 
tained Aaron's  patrimony,  and  had  made  it  so  prosperous, 
and  environed  it,  and  walled  it  about  on  every  side  with 
the  fear  of  God,  that  no  man  durst  touch  it ! 

It  was  great  holiness  to  garnish  the  sepulchres  of  the 
prophets,  and  to  condemn  their  own  fathers  for  slaying  of 
them,  and  yet  were  they  themselves,  for  blind  zeal  of  their 
own  constitutions,  as  ready  as  their  fathers,  to  slay  whoso- 
ever testified  unto  them  the  same  truth  which  the  prophets 
testified  unto  their  fathers !  So  that  Christ  com.pared  all 
the  righteousness  of  those  holy  patriarchs  unto  the  outward 
beauty  of  a  painted  sepulchre,  full  of  stench  and  all  un- 
cleanness  within ! 

And,  finally,  to  beguile  a  man's  neighbour,  in  subtle  bar- 
gaining, and  to  wrap  and  compass  him  in  with  cautels*  of 
the  law,  was  then,  as  it  is  now  in  the  kingdom  of  the  pope. 
By  the  reason  whereof,  they  excluded  the  law  of  love  out 
of  their  hearts ;  and  consequently,  all  true  repentance :  for 
how  could  they  repent  of  that  which  they  could  not  see  to 
be  sin? 

And  on  the  other  side,  they  had  set  up  a  righteousness 
of  holy  works,  to  cleanse  their  souls  withal ;  as  the  pope 
sanctifies  us  with  holy  oil,  holy  bread,  holy  salt,  holy  can- 
dles, holy  dumb  ceremonies,  and  holy  dumb  blessings,  and 
with  whatsoever  holiness  thou  wilt,  save  with  the  holiness 
of  God's  word,  which  alone  speaks  unto  the  heart,  and 
shows  the  soul  its  filthiness,  and  the  uncleanness  of  sin, 
and  leads  it  by  the  way  of  repentance  unto  the  fountain  of 
Christ's  blood,  to  wash  it  away  through  faith.  By  the 
reason  of  which  false  righteousness  they  were  disobedient 
unto  the  righteousness  of  God,  which  is  the  forgiveness 
of  sin  in  Christ's  blood,  and  could  not  believe  it;  and  so 
through  fleshly  interpreting  the  law,  and  false  imagined 
righteousness,  their  hearts  were  hardened,  and  made  as 
stony  as  clay  in  a  hot  furnace  of  fire,  that  they  could  re- 
*  The  intricacies. 


260  Tindal 

ceive  neither  repentance,  nor  faith,  nor  any  moisture  of 
grace  at  all. 

But  the  heathen  Ninevites,  though  blinded  with  lusts, 
yet  they  were  in  those  two  points  uncorrupt,  and  unhard- 
ened,  and  therefore,  only  with  the  preaching  of  Jonas,  they 
came  unto  the  knowledge  of  their  sins,  and  confessed  them, 
and  repented  truly,  and  turned  every  man  from  his  evil 
deeds ;  and  declared  their  sorrow  of  heart,  and  true  repen- 
tance, with  their  deeds  which  they  did  out  of  faith  and  hope 
of  forgiveness,  chastising  their  bodies  with  prayer  and  fast- 
ing, and  with  taking  all  pleasures  from  the  flesh;  trusting, 
that  as  God  was  angry  for  their  wickedness,  even  so  should 
he  forgive  them  of  his  mercy,  if  they  repented,  and  forsook 
their  misliving. 

And  in  the  last  end  of  all,  thou  hast  yet  a  goodly  exam- 
ple of  learning,  to  see  how  earthy  Jonas  is  still,  for  all 
his  trying  in  the  whale's  belly.  He  was  so  sorely  dis- 
pleased because  the  Ninevites  perished  not,  that  he  was 
weary  of  his  life,  and  wished  after  death,  for  very  sorrow 
that  he  had  lost  the  glory  of  his  prophesying,  in  that  his 
prophecy  came  not  to  pass.  But  God  rebuked  him  with 
a  likeness,  saying.  It  grieves  thine  heart  for  the  loss  of  a 
vile  shrub,  or  spray,  whereon  thou  bestowedst  no  labour 
or  cost,  neither  was  it  thine  handiwork;  how  much  more 
then  should  mine  heart  grieve  at  the  loss  of  so  great  a 
multitude  of  innocents  as  are  in  Nineveh,  which  are  all 
my  hands'  work!  Nay,  Jonas,  I  am  God  over  all,  and 
Father  as  well  unto  the  heathen  as  unto  the  Jews;  and 
merciful  to  all,  and  warn  ere  I  smite,  neither  threaten  I  so 
cruelly  by  any  prophet,  but  that  I  will  forgive,  if  they  re- 
pent and  ask  mercy;  neither  on  the  other  side,  whatso- 
ever I  promise  will  I  fulfil  it,  save  for  their  sakes  only  who 
trust  in  me,  and  submit  themselves  to  keep  my  laws  of 
very  love,  as  dutiful  children. 

On  this  manner  to  read  the  Scripture  is  the  right  use 
thereof,  and  why  the  Holy  Ghost  caused  it  to  be  written. 
That  is,  that  thou  first  seek  out  the  law  that  God  will  have 
thee  to  do,  interpreting  it  spiritually,  without  gloss  or  cov- 
ering the  brightness  of  Moses'  face;  so  that  thou  feel  in 
thine  heart,  that  it  is  damnable  sin  before  God,  not  to  love 
thy  neighbour  who  is  thine  enemy,  as  purely  as  Christ 
loved  thee;  and  that  not  to  love  thy  neighbour  in  thine 
heart  is  already  to  have  committed  all  sin  against  him. 

And  therefore  until  that  love  be  come,  thou  must  ac- 


Prologue  to  the  Prophet  Jonas.  261 

knowledge  unfeignedly  that  there  is  sin  in  the  best  deed 
thou  doest :  and  it  must  earnestly  grieve  thine  heart,  and 
thou  must  wash  all  thy  good  deeds  in  Christ's  blood,  ere 
they  can  be  pure,  and  an  acceptable  sacrifice  unto  God; 
and  must  desire  God  the  Father,  for  his  sake,  to  take  thy 
deeds  as  worthy,  and  to  pardon  the  imperfectness  of  them, 
and  to  give  thee  power  to  do  them  better,  and  with  more 
fervent  love. 

And  on  the  other  side,  thou  must  search  diligently  for 
the  promises  of  mercy,  which  God  hath  promised  thee 
again.  Which  two  points,  that  is,  the  law  spiritually  in- 
terpreted, how  that  all  is  damnable  sin  that  is  not  unfeign- 
ed love  out  of  the  ground  and  bottom  of  the  heart,  after  the 
example  of  Christ's  love  to  us,  because  we  are  all  equally 
created  and  formed  of  one  God  our  Father,  and  indiffer- 
ently bought,  and  redeemed  with  one  blood  of  our  Saviour 
Jesus  Christ;  and  that  the  promises  are  given  unto  a  re- 
penting soul,  that  thirsts  and  longs  after  them,  of  the  pure 
and  fatherly  mercy  of  God,  through  our  faith  only,  with- 
out any  deserving  of  our  deeds,  or  merits  of  our  works,  but 
for  Christ's  sake  alone,  and  for  the  merits  and  deservings 
of  his  works,  death,  and  passions  that  he  suffered  altoge- 
ther for  us,  and  not  for  himself — which  two  points  I  say, 
if  they  be  written  in  thine  heart,  are  the  keys  which  so  open 
all  the  Scripture  unto  thee,  that  no  creature  can  lock  thee 
out,  and  with  which  thou  shalt  go  in  and  out,  and  find 
pasture,  and  food  every  where.  And  if  these  lessons  be 
not  written  in  thine  heart,  then  is  all  the  Scripture  shut  up, 
as  a  kernel  in  the  shell,  so  that  thou  mayest  read  it,  and 
comment  on  it,  and  rehearse  all  the  stories  of  it,  and  dis- 
pute ably,  and  be  a  profound  sophister,  and  yet  understand 
not  one  jot  thereof. 

And  thirdly,  that  thou  take  the  stories  and  lives  which 
are  contained  in  the  Bible,  for  sure  and  undoubted  exam- 
ples that  God  so  will  deal  with  us  unto  the  world's  end. 

Herewith,  reader,  farewell,  and  be  commended  unto  God, 
and  unto  the  grace  of  his  Spirit.  And  first  see  that  thou 
stop  not  thine  ears  unto  the  calling  of  God,  and  harden  not 
thine  heart  beguiled  with  fleshly  interpreting  of  the  law, 
and  falsely  imagined  and  hypocritish  righteousness,  lest 
the  Ninevites  rise  with  thee  at  the  day  of  judgment,  and 
condemn  thee. 

And  secondly,  if  thou  findest  aught  amiss,  when  thou 
seest  thyself  in  the  glass  of  God's  word,  think  it  necessary 


262  Tindal. 

wisdom  to  amend  the  same  betimes,  being  admonished  and 
warned  by  the  example  of  other  men,  rather  than  tarry 
until  thou  be  beaten  also. 

And  thirdly,  if  it  shall  so  befall,  that  the  wild  lusts  of  thy 
flesh  shall  blind  thee,  and  carry  thee  quite  away  with  them 
for  a  time :  yet  at  the  latter  end,  when  the  God  of  all  mer- 
cy shall  have  compassed  thee  in  on  every  side  with  temp- 
tations, tribulation,  adversities,  and  cumbrance,  to  bring 
thee  home  again  unto  thine  own  heart,  and  to  set  thy  sins, 
which  thou  wouldest  fain  so  cover,  and  put  out  of  mind 
with  delectation  of  voluptuous  pastimes,  before  the  eyes  of 
thy  conscience:  then  call  the  faithful  example  of  Jonas, 
and  all  like  stories  unto  thy  remembrance,  and  with  Jonas 
turn  unto  th}'  Father  that  smote  thee,  not  to  cast  thee  away, 
but  to  lay  a  corrosive,  and  a  fretting  plaster  unto  the  evil, 
that  lay  hid  and  fretted  inwardly,  to  draw  the  disease  out, 
and  to  make  it  appear,  that  thou  mightest  feel  thy  sickness, 
and  the  danger  thereof,  and  come  and  receive  the  healing 
plaster  of  mercy. 

And  forget  not  that  whatsoever  example  of  mercy  God 
hath  showed  since  the  beginning  of  the  world,  the  same  is 
promised  thee,  if  thou  wilt  in  like  manner  turn  again,  and 
receive  it  as  they  did,  and  with  Jonas  be  convinced  of  thy 
sin  and  confess  it,  and  acknowledge  it  unto  thy  Father. 

And  as  the  law  which  fretteth  thy  conscience  is  in  thine 
heart,  and  is  no  outward  thing,  even  so  seek  within  thy 
heart  the  plaster  of  mercy,  the  promises  of  forgiveness  in 
our  Saviour  Jesus  Christ,  according  unto  all  the  examples 
of  mercy  that  are  gone  before. 

And  with  Jonas  let  them  that  wait  on  vanities,  and  seek 
God  here  and  there,  and  in  every  temple  save  in  their 
hearts,  go :  and  seek  thou  the  testament  of  God  in  thine 
heart.  For  in  thine  heart  is  the  word  of  the  law,  and  in 
thine  heart  is  the  word  of  faith,  in  the  promises  of  mercy 
in  Jesus  Christ.  So  that  if  thou  confess  with  a  repenting 
heart  and  knowledge,  and  surely  believe  that  Jesus  is  Lord 
over  all  sin,  thou  art  safe. 

And  finally,  when  the  rage  of  thy  conscience  is  ceased, 
and  quieted  with  fast  faith  in  the  promises  of  mercy,  then 
offer  with  Jonas  the  offering  of  praise  and  thanksgiving, 
and  pay  the  vow  of  thy  baptism ;  that  God  only  saveth  of 
his  only  mercy  and  goodness;  that  is,  believe  steadfastly, 
and  declare  constantly,  that  it  is  God  only  that  smiteth, 
and  God  only  that  healeth ;  ascribing  the  cause  of  thy  tri- 


Prologue  to  the  Prophet  Jonas.  263 

bulation  unto  thine  own  sin,  and  the  cause  of  thy  deliver- 
ance unto  the  mercy  of  God. 

And  beware  of  the  leaven  that  saith  we  have  power  in 
our  free-will,  before  the  preaching  of  the  gospel,  to  deserve 
grace,  to  keep  the  law  of  congruity,  or  that  God  is  unrigh- 
teous. And  say  with  John  in  the  first,  that  as  the  law 
was  given  by  Moses,  even  so  grace  to  fulfil  it  is  given  by 
Christ.  And  when  they  say,  our  deeds  with  grace  deserve 
heaven,  say  thou  with  Paul,  (Rom.  vi.)  "  that  everlasting 
life  is  the  gift  of  God  through  Jesus  Christ  our  Lord,  and 
that  we  be  made  sons  by  faith."  (John  i.)  "  And  therefore 
heirs  of  God  with  Christ."  (Rom.  viii.)  And  say,  that  we 
receive  all  of  God  through  faith,  that  follows  repentance, 
and  that  we  do  not  our  works  unto  God,  but  either  unto 
ourselves,  to  slay  the  sin  that  remains  in  the  flesh,  and  to 
wax  perfect;  or  unto  our  neighbours,  who  do  as  much  for 
us  again  in  other  things.  And  when  a  man  excels  in  gifts 
of  grace,  let  him  understand  that  they  are  given  him,  as 
well  for  his  weak  brethren,  as  for  himself:  as  though  all 
the  bread  be  committed  unto  the  panter,*  yet  for  his  fellows 
with  him,  which  give  their  thanks  unto  their  lord,  and 
recompense  the  panter  again  with  other  kind  of  service  in 
their  offices.  And  when  they  say  that  Christ  hath  made  no 
satisfaction  for  the  sin  we  do  after  our  baptism;  say  thou 
with  the  doctrine  of  Paul,  that  in  our  baptism  we  receive 
the  merits  of  Christ's  death  through  repentance  and  faith, 
of  which  two  baptism  is  the  sign.  And  though  when  we 
sin  of  frailty  afler  our  baptism,  we  receive  the  sign  no 
more,  yet  we  be  renewed  again  through  repentance,  and 
faith  in  Christ's  blood;  of  which  twain  that  sign  of  baptism, 
even  continued  among  us  in  baptizing  our  young  children, 
doth  ever  keep  us  in  mind,  and  call  us  back  again  unto  our 
profession  if  we  be  gone  astray,  and  promises  us  forgive- 
ness. Neither  can  actual  sin  be  washed  away  with  our 
works,  but  with  Christ's  blood ;  neither  can  there  be  any 
other  sacrifice,  or  satisfaction  to  Godward  for  them,  save 
Christ's  blood.  Forasmuch  as  we  can  do  no  works  unto 
God,  but  receive  only  of  his  mercy  with  our  repenting  faith, 
through  Jesus  Christ  our  Lord  and  only  Saviour:  unto 
whom  and  unto  God  our  Father  through  him,  and  unto  his 
Holy  Spirit,  that  only  cleanseth,  sanctifieth,  and  washeth 
us  in  the  innocent  blood  of  our  redemption,  be  praise  for 
ever.    Amen. 

*  Keeper  of  the  pantry. 


A  LIVELY 

DESCRIPTION  OF  OUR  JUSTIFICATION.* 

Mark  therefore,  the  way  toward  justifying,  or  forgive- 
ness of  sin,  is  the  law.  God  causeth  the  law  to  be  preach- 
ed unto  us  and  writeth  it  in  our  hearts,  and  maketh  us  by 
good  reasons  feel  that  the  law  is  good,  and  ought  to  be  kept, 
and  that  they  which  keep  it  not,  are  worthy  to  be  damned. 
And  on  the  other  side,  I  feel  that  there  is  no  power  in  me 
to  keep  the  law,  whereupon  it  would  shortly  follow  that  I 
should  despair,  if  I  were  not  shortly  holpen.  But  God, 
who  hath  begun  to  cure  me,  and  hath  laid  that  corrosive 
unto  my  sores,  goes  forth  in  his  cure,  and  setteth  his  Son 
Jesus  before  me,  and  all  his  passion  and  death,  and  saith 
to  me,  this  is  my  dear  Son,  and  he  hath  prayed  for  thee, 
and  hath  suffered  all  this  for  thee,  and  for  his  sake  I  will 
forgive  thee  all  that  thou  hast  done  against  this  good  law ; 
and  I  will  heal  thy  flesh,  and  teach  thee  to  keep  this  law, 
if  thou  wilt  learn.  And  I  will  bear  with  thee,  and  take  all  in 
good  part  that  thou  doest,  till  thou  canst  do  better.  And 
in  the  mean  season,  notwithstanding  thy  weakness,  I  will 
yet  love  thee  no  less  than  I  do  the  angels  in  heaven,  so 
thou  wilt  be  diligent  to  learn.  And  I  will  assist  thee,  and 
keep  and  defend  thee,  and  be  thy  shield,  and  care  for  thee. 

And  the  heart  here  begins  to  mollify  and  soften,  and 
to  receive  health,  and  believes  the  mercy  of  God,  and,  in 
believing,  is  saved  from  the  fear  of  everlasting  death,  and 
is  made  sure  of  everlasting  life;  and  then  being;  overcome 
with  this  kindness,  begins  to  love  again,  and  to  submit  her- 
self unto  the  laws  of  God,  to  learn  them  and  to  walk  in  them. 

*  Sir  Thomas  More  wrote  a  dialogue  in  which  he  found  much 
fault  with  Tindal's  translation  of  the  New  Testament;  he  also  ob- 
jected to  many  of  the  doctrines  of  truth  taught  by  the  reformers. 
Tindal  wrote  in  reply  an  "  Answer  unto  Sir  Thomas  More's  Dia- 
logue, wherein  first  he  declareth  what  the  church  is,  and  giveth  a 
reason  of  certain  words  which  master  More  rebuketh  in  the  trans- 
lation of  the  New  Testament;  after  that  he  answereth  particularly 
unto  every  chapter  which  seemeth  to  have  any  appearance  of  truth 
through  all  his  four  books."  The  motto  prefixed  was,  ''  Awake  thou 
that  sleepest  and  stand  up  from  death,  and  Christ  shall  give  thee 
light."  (Eph.  V.)  The  whole  of  this  treatise  would  not  be  interesting 
to  readers  in  general  at  the  present  day ;  but  the  "  lively  description 
of  our  justification,"  here  given,  is  too  valuable  to  be  omitted. 
264 


A  lively  Description  of  our  Justif  cation.        265 

Note  now  the  order;  first  God  gives  me  light  to  see  the 
goodness  and  righteousness  of  the  law,  and  mine  own  sin 
and  unrighteousness.  Out  of  which  knowledge  springeth 
repentance.  Now  repentance  teaches  me  not  that  the  law 
is  good,  and  I  evil,  but  a  light  which  the  Spirit  of  God  hath 
given  me,  out  of  which  light  repentance  springeth. 

Then  the  same  Spirit  worketh  in  mipe  heart,  trust  and 
confidence  to  believe  the  mercy  of  God  and  his  truth,  that 
he  will  do  as  he  hath  promised,  which  belief  saveth  me. 
And  immediately  out  of  that  trust  springeth  love  toward 
the  law  of  God  again.  And  whatsoever  a  man  worketh  of 
any  other  love  than  this,  it  pleases  not  God,  nor  is  that  love 
godly. 

Now  love  does  not  receive  this  mercy,  but  faith  only; 
out  of  which  faith  love  springeth,  by  which  love  I  pour 
out  again  upon  my  neighbour  that  goodness  which  I  have 
received  of  God  by  faith.  Hereof  ye  see  that  I  cannot  be 
justified  '.v'ithout  repentance,  and  yet  repentance  justifies 
me  not.  And  hereof  ye  see  that  I  cannot  have  a  faith  to 
be  justified  and  saved ;  except  love  spring  thereof  imme- 
diately, and  yet  love  justifies  me  not  before  God.  For  my 
natural  love  to  God  again,  does  not  make  me  first  see  and 
feel  the  kindness  of  God  in  Christ,  but  faith  through  preach- 
ing. For  we  love  not  God  first,  to  compel  him  to  love 
again ;  but  he  loved  us  first,  and  gave  his  Son  for  us,  that 
we  might  see  love,  and  love  again,  saith  St.  John  in  his 
first  epistle:  which  love  of  God  to  usward  we  receive  by 
Christ  through  faith,  saith  Paul. 

And  this  example  have  1  set  out  for  them  in  divers 
places,  but  their  blind  eyes  have  no  power  to  see  it,  covet- 
ousness  hath  so  blinded  them.  And  when  we  say.  Faith 
only  justifies  us ;  that  is  to  say,  faith  only  receiveth  the 
mercy  wherewith  God  justifies  us  and  forgives  us;  we 
mean  not  faith  which  has  no  repentance,  and  faith  which 
has  no  love  unto  the  laws  of  God  again,  and  unto  good 
works,  as  wicked  hypocrites  falsely  belie  us. 

For  how  then  should  we  sufl^er,  as  we  do,  all  misery,  to 
call  the  blind  and  ignorant  unto  repentance  and  good 
works,  which  now  do  but  consent  unto  all  evil,  and  study 
mischief  all  day  long,  for  all  their  preaching  their  justifying 
by  good  works?  Let  M.  More  improve  this  with  his  so- 
phistry, and  set  forth  his  own  doctrine,  that  we  may  see  the 
reason  of  it  and  walk  in  light. 

Hereof  ye  see  what  faith   it  is  that  justifies  us.     The 

TINDAL.  23 


266  Tindal. 

faith  in  Christ's  blood,  of  a  repenting  heart  toward  the 
law,  justifies  us  alone,  and  not  all  manner  of  faiths.  Ye 
must  understand  therefore,  that  ye  may  see  to  come  out 
of  More's  blind  maze,  that  there  are  many  faiths,  and  that 
all  faiths  are  not  one  faith,  though  they  all  are  called  with 
one  general  name.  There  is  an  historical  faith,  without 
feeling  in  the  heart,  wherewith  I  may  believe  the  whole 
history  of  the  Bible,  and  yet  not  set  mine  heart  earnestly 
thereto,  taking  it  for  the  food  of  my  soul,  to  learn  to  be- 
lieve and  trust  God,  to  love  him,  to  dread  him,  and  fear 
him  by  the  doctrine  and  examples  thereof;  but  to  seem 
learned,  and  to  know  the  history,  to  dispute  and  make  mer- 
chandise, as  we  have  examples  enough.  And  the  faith 
wherewith  a  man  doeth  miracles  is  another  gift  than  the 
faith  of  a  repenting  heart,  to  be  saved  through  Christ's 
blood,  and  the  one  is  no  kin  to  the  other,  though  M.  More 
would  have  them  so  appear.  Neither  is  the  devil's  faith, 
and  the  pope's  faith,  (wherewith  they  believe  that  there  is 
a  God,  and  that  Christ  is,  and  all  the  story  of  the  Bible, 
and  may  yet  stand  with  all  wickedness  and  full  consent 
to  evil,)  kin  unto  the  faith  of  them  that  hate  evil,  and  re- 
pent of  their  misdeeds,  and  acknowledge  their  sins,  and 
are  fled  with  full  hope  and  trust  of  mercy  unto  the  blood  of 
Christ. 

And  when  he  saith.  If  faith  certify  our  hearts  that  we 
are  in  the  favour  of  God,  and  our  sins  forgiven,  and  become 
good,  ere  we  do  good  works;  as  the  tree  must  be  first 
good,  ere  it  bring  forth  good  fruit,  by  Christ's  doctrine; 
then  we  make  good  works  but  a  shadow  wherewith  a  man 
is  never  the  better.  Nay,  sir,  we  make  good  works  fruits, 
whereby  our  neighbour  is  the  better,  and  whereby  God  is 
honoured,  and  our  flesh  tamed.  And  we  make  of  them 
sure  tokens  whereby  we  know  that  our  faith  is  no  feigned 
imagination  and  dead  opinion,  made  with  captivating  our 
understandings  afler  the  pope's  traditions,  but  a  lively  thing 
wrought  by  the  Holy  Ghost. 

And  when  he  disputes  that  if  they  that  have  faith,  have 
love  unto  the  law,  and  purpose  to  fulfil  it,  then  faith  alone 
justifies  not;  how  will  he  prove  that  argument?  He  jug- 
gles with  this  word  "  alone:"  and  would  make  the  people 
believe  that  we  said,  how  a  bare  faith  that  is  without  all 
other  company,  of  repentance,  love,  and  other  virtues,  yea, 
and  without  God's  Spirit  too,  did  justify  us,  so  that  we 
should  not  care  to  do  good.     But  the  Scripture  so  takes 


A  lively  Description  of  our  Justification.       267 

not  "  alone,"  nor  do  we  so  mean,  as  M.  More  knows  well 
enough.  When  a  horse  bears  a  saddle  and  a  man  is 
therein,  we  may  well  say,  that  the  horse  only,  and  alone, 
bears  the  saddle,  and  is  not  helped  of  the  man  in  bearing 
thereof.  But  he  would  make  men  understand  that  we 
meant,  the  horse  bare  the  saddle  empty,  and  no  man 
therein;  let  him  mark  this,  to  see  his  ignorance,  which, 
would  that  it  were  not  coupled  with  malice.  Every  man 
that  hath  wit  hath  a  will  too,  and  then  by  M.  More's  argu- 
ment, wit  only  gives  not  the  light  of  understanding.  Now 
the  conclusion  is  false,  and  the  contrary  true.  For  the  wit 
without  help  of  the  will  gives  the  light  of  the  understand- 
ing; neither  does  the  will  work  at  all,  until  the  wit  have 
determined  this  or  that  to  be  good  or  bad.  Now  what  is 
faith,  save  a  spiritual  light  of  understanding,  and  an  in- 
ward knowledge  or  feeling  of  mercy?  Out  of  which  know- 
ledge love  doth  spring.  But  love  brought  me  not  that 
knowledge,  for  I  knew  it  ere  I  loved.  So  that  love  in  the 
process  of  nature,  to  dispute  from  the  cause  to  the  effect, 
helps  not  at  all,  to  the  feeling  that  God  is  merciful  to  me, 
no  more  than  the  loving  heart,  and  kind  behaviour  of  an 
obedient  wife  to  her  husband  makes  her  see  his  love  and 
kindness  to  her,  for  many  such  have  unkind  husbands. 
But  by  his  kind  deeds  to  her,  does  she  see  his  love. 
Even  so  my  love  and  deeds  make  me  not  see  God's  love 
to  me  in  the  process  of  nature ;  but  his  kind  deeds  to  me, 
in  that  he  gave  his  Son  for  me,  make  me  see  his  love,  and 
to  love  again. 

Our  love  and  good  works  make  not  God  first  love  us, 
and  change  him  from  hate  to  love,  as  the  Turk,  Jew,  and 
vain  papists  mean,  but  his  love  and  deeds  make  us  love, 
and  change  us  from  hate  to  love.  For  he  loved  us  when 
we  were  evil,  and  his  enemies,  as  Paul  testifies  in  divers 
places ;  and  he  chose  us,  to  make  us  good  and  to  show  us 
love,  and  to  draw  us  to  him,  that  we  should  love  again. 

The  father  loves  his  child,  when  it  has  no  power  to  do 
good,  and  when  it  must  be  suffered  to  run  after  its  own  lusts 
without  law,  and  he  never  loves  it  better  than  then,  to  make 
it  better,  and  to  show  it  love,  to  love  again.  If  ye  could 
see  what  is  written  in  the  first  epistle  of  John,  though  all  the 
other  Scripture  were  laid  aside,  ye  should  see  all  this. 

And  ye  must  understand,  that  we  sometimes  dispute 
forward,  from  the  cause  to  the  effect,  and  must  beware 
that  we  are  not  therewith  beguiled.     We  say,  summer  is 


268  Tindal. 

come,  and  therefore  all  is  green,  and  dispute  forward.  For 
summer  is  the  cause  of  the  greenness.  We  say  the  trees 
are  green,  and  therefore  summer  is  come,  and  dispute  back- 
ward from  the  effect  to  the  cause.  For  the  green  trees  make 
not  summer,  but  make  summer  known.  So  we  dispute 
backward — the  man  doth  good  deeds,  and  profitable  unto 
his  neighbour,  he  must  therefore  love  God;  he  loves  God, 
he  must  therefore  have  a  true  faith  and  see  mercy. 

And  yet  my  works  make  not  my  love,  nor  my  love  my 
faith,  nor  my  faith  God's  mercy;  but  contrary,  God's 
mercy  makes  my  faith,  and  my  faith  my  love,  and  my  love 
my  works.  And  if  the  pope  could  see  mercy,  and  work  of 
love  to  his  neighbour;  and  not  sell  his  works  to  God  for 
heaven,  after  M.  More's  doctrine,  we  needed  not  so  to  settle 
disputing  of  faith. 

And  when  M.  More  alleges  Paul  to  the  Corinthians,  to 
prove  that  faith  may  be  without  love,  he  proves  nothing, 
but  juggles  only.  He  saith,  it  is  evident  by  the  words  of 
Paul,  that  a  man  may  have  a  faith  to  do  miracles  without 
love,  and  may  give  all  his  goods  in  alms  without  love,  and 
his  body  to  burn  for  the  name  of  Christ,  and  all  without 
charity.  Well,  I  will  not  stick  with  him ;  he  may  so  do, 
without  charity,  and  without  faith  thereto.  Then  a  man 
may  have  faith  without  faith.  Yea,  verily,  because  there 
are  many  differences  of  faith,  as  I  have  said,  and  not  all 
faiths  one  faith.  We  read  in  the  works  of  Cyprian,  that 
there  were  martyrs  who  suffered  martyrdom  for  the  name 
of  Christ,  all  the  year  long,  and  were  tormented  and  healed 
again,  and  then  brought  forth  afresh.  Which  martyrs 
believed  as  ye  do,  that  the  pain  of  their  martyrdom  should 
be  a  deserving,  and  merit  enough,  not  only  to  deserve 
heaven  for  themselves,  but  to  make  satisfaction  for  the 
sins  of  other  men  thereto,  and  gave  pardons  of  their  merits, 
after  the  example  of  the  pope's  doctrine,  and  forgave  the 
sins  of  other  men,  who  had  openly  denied  Christ,  and 
wrote  unto  Cyprian,  that  he  should  receive  those  men  that 
had  denied  Christ  into  the  congregation  again,  at  the  satis- 
faction of  their  merits.  For  which  pride  Cyprian  wrote  to 
them,  and  called  them  the  devil's  martyrs,  and  not  God's. 
Those  martyrs  had  a  faith  without  faith.  For  had  they 
believed  that  all  mercy  is  given  for  Christ's  blood-shedding, 
they  would  have  sent  other  men  thither,  and  would  have 
suffered  their  own  martyrdom  for  love  of  their  neighbours 
only,  to  serve  them,  and  to  testify  the  truth  of  God  in  our 


A  lively  Description  of  our  Justification.        269 

Saviour  Jesus,  unto  the  world,  to  save  at  the  least  some, 
that  is,  the  elect,  for  whose  sake  Paul  suffered  all  things, 
and  not  to  win  heaven.  If  I  work  for  a  worldly  purpose, 
I  get  no  reward  in  heaven :  even  so  if  I  work  for  heaven  or 
a  higher  place  in  heaven,  I  get  there  no  reward.  But  I 
must  do  my  work  for  the  love  of  my  neighbour,  because  he 
is  my  brother,  and  the  price  of  Christ's  blood,  and  because 
Christ  hath  deserved  it,  and  desires  it  of  me,  and  then  my 
reward  is  great  in  heaven. 

And  all  they  which  believe  that  their  sins  be  forgiven 
them,  and  they  received,  as  the  Scripture  testifies,  unto  the 
inheritance  of  heaven  for  Christ's  merits,  the  same  love 
Christ,  and  their  brethren  for  his  sake ;  and  do  all  things 
for  their  sakes'  only;  not  once  thinking  of  heaven  when 
they  work,  but  of  their  brethren's  need.  When  they  suffer 
themselves  above  might,  then  they  comfort  their  soul  with 
the  remembrance  of  heaven,  that  this  wretchedness  shall 
have  an  end,  and  we  shall  have  a  thousand  fold  pleasures 
and  rewards  in  heaven,  not  for  the  merits  of  our  deservings, 
but  given  us  freely  for  Christ's.  And  he  that  hath  that 
love  hath  the  right  faith,  and  he  that  hath  that  faith,  haih 
the  right  love.  For  I  cannot  love  my  neighbour  for  Christ's 
sake,  except  I  first  believe  that  I  have  received  such  mercy 
of  Christ.  Nor  can  I  believe  that  I  have  received  such 
mercy  of  Christ,  but  I  must  love  my  neighbour  for  his  sake, 
seeing  that  he  so  urgently  desires  me. 

And  when  he  alleges  St.  James,  it  is  answered  him  in 
the  Mammon,*  and  Augustine  answers  him.  And  St. 
James  expounds  himself.  For  he  saith  in  the  first  chap- 
ter, God,  which  begat  us  of  his  own  will  with  the  word  of 
truth,  which  word  of  truth  is  his  promises  of  mercy  and 
forgiveness  in  our  Saviour  Jesus,  by  which  he  begat  us, 
gave  us  life,  and  made  us  a  new  creature  through  a  fast 
faith.  And  James  goes  and  rebukes  the  opinion  and  false 
faith  of  them  that  think  it  enough  to  be  saved  by,  if  they 
believe  that  there  is  but  one  God,  and  that  Christ  was 
born  of  a  virgin,  and  a  thousand  things  which  a  man  may 
believe,  and  yet  not  believe  in  Christ,  to  be  saved  from 
sin  through  him.  And  that  James  speaks  of  another  faith 
than  at  the  beginning,  appears  by  his  example.  The 
devils  have  faith,  saith  he :  yea,  but  the  devils  have  no 
faith  that  can  repent  of  evil,  or  to  believe  in  Christ  to  be 
saved  through  him,  or  that  can  love  God  and  work  his 
*  See  page  77. 
23* 


270  TindaL 

will  of  love.  Now  Paul  speaks  of  a  faith  that  is  in  Christ's 
blood,  to  be  saved  thereby,  which  works  immediately 
through  love  of  the  benefit  received.  And  James  at  the  be- 
ginning speaks  of  a  faith  that  abides  trial,  saying,  The 
trying  of  your  faith  worketh,  or  causeth  patience;  but  the 
faith  of  the  devils  will  abide  no  trying,  for  they  will  not 
work  God's  will,  because  they  love  him  not.  And  in  like 
manner  is  it  of  the  faith  of  them  that  repent  not,  or  that 
think  themselves  without  sin.  For  except  a  man  feel  out 
of  what  danger  Christ  hath  delivered  him,  he  cannot  love 
the  work.  And  therefore  James  saith  right,  that  no  such 
faith  that  will  not  work,  can  justify  a  man. 

And  when  Paul  saith.  Faith  only  justifieth ;  and  James 
saith.  That  a  man  is  justified  by  works  and  not  by  faith 
only,  there  is  a  great  difl'erence  between  Paul's  only,  and 
James's  only.  For  Paul's  only  is  to  be  understood,  that 
faith  justifies  in  the  heart  and  before  God,  without  help  of 
works,  yea,  and  ere  I  can  work.  For  I  must  receive  life 
through  faith  to  work  with,  ere  I  can  work.  But  James's 
only  is  thus  to  be  understood,  that  faith  does  not  so  justify, 
that  nothing  justifies  save  faith.  For  deeds  do  justify  also. 
But  faith  justifies  in  the  heart  and  before  God,  and  the 
deeds  before  the  world  only,  and  make  the  other  seen;  as 
ye  may  perceive  by  the  Scripture. 

For  Paul  saith,  (Rom.  iv.)  If  Abraham  have  works,  he 
hath  whereof  to  rejoice,  but  not  before  God.  For  if  Abra- 
ham had  received  those  promises  of  deserving,  then  had  it 
been  Abraham's  praise  and  not  God's,  as  thou  mayest  see 
in  the  text;  neither  had  God  showed  Abraham  mercy  and 
grace,  but  had  only  given  him  his  duty  and  deserving. 
But  in  that  Abraham  received  all  the  mercy  that  was 
showed  him,  freely  through  faith,  out  of  the  deservings  of 
the  Seed  that  was  promised  him,  as  thou  mayest  see  by 
Genesis  and  by  the  gospel  of  John,  where  Christ  testifies  that 
Abraham  saw  his  day  and  rejoiced,  and  of  that  joy  doubt- 
less he  wrought,  it  is  God's  praise,  and  the  glory  of  his 
mercy.  And  the  same  mayest  thou  see  by  James,  when  he 
saith,  Abraham  offered  his  son,  and  so  was  the  Scripture 
fulfilled,  that  Abraham  believed,  and  it  was  reckoned  to 
him  for  righteousness,  and  he  was  thereby  made  God's 
friend. 

How  was  it  fulfilled?  Before  God?  Nay,  it  was  ful- 
filled before  God  many  years  before,  and  he  was  God's 
friend  many  years  before,  even  from  the  first  appointment 


A  lively  Description  of  our  Justification.        271 

that  was  made  between  God  and  him.  Abraham  received 
promises  of  all  mercy,  and  believed  and  trusted  God,  and 
went  and  wrought  out  of  that  faith.  But  it  was  fulfilled 
before  us  who  cannot  see  the  heart,  as  James  saith,  I  will 
show  thee  my  faith  out  of  my  works,  and  as  the  angel  said 
to  Abraham,  Now  I  know  that  thou  dreadest  God.  Not 
but  that  he  knew  it  before,  but  for  us  spake  he  that,  who 
can  see  nothing  in  Abraham  more  than  in  other  men,  save 
by  his  works. 

And  what  works  meant  James?  Verily  the  works  of 
mercy.  As  if  a  brother  or  a  sister  lack  raiment  or  suste- 
nance, and  ye  be  not  moved  to  compassion  nor  feel  their 
diseases,  what  faith  have  ye  then?  No  faith,  be  sure,  that 
feeleth  the  mercy  that  is  in  Christ.  For  they  that  feel 
that,  are  merciful  again  and  thankful.  But  look  on  the 
works  of  our  spiritualty,  which  will  not  only  be  justified 
with  works  before  the  world,  but  also  before  God.  They 
have  had  all  Christendom  to  rule  this  eight  hundred  years, 
and  as  they  only  are  anointed  in  the  head,  so  have  they 
only  been  king  and  emperor,  and  have  had  all  power  in 
their  hands,  and  have  been  the  doers  only,  and  the  leaders 
of  those  shadows  that  have  had  the  name  of  princes,  and 
have  led  them  whither  they  would,  and  have  breathed  into 
their  brains  what  they  listed.  And  they  have  wrought 
the  world  out  of  peace  and  unity,  and  every  man  out  of 
his  welfare;  and  are  become  alone  well  at  ease,  only  free, 
only  at  liberty,  only  have  all  things  and  only  do  nought 
therefore,  only  lay  on  other  men's  backs  and  bear  nought 
themselves.  And  the  good  works  of  them  that  wrought 
out  of  faith,  and  gave  their  goods  and  lands  to  find  the 
poor,  they  devour  them  also  alone.  And  what  works 
preach  they?  Only  those  that  are  to  them  profitable,  and 
whereby  they  reign  in  men's  consciences  as  God;  to  offer, 
to  give,  to  be  prayed  for,  and  to  be  delivered  out  of  pur- 
gatory, and  to  redeem  your  sins  of  them,  and  to  worship 
ceremonies,  and  to  be  shriven,  and  so  forth. 

And  when  M.  More  is  come  to  himself,  and  saith,  The 
first  faith  and  the  first  justifying  is  given  us  without  our 
deserving — God  be  thanked,  and  I  would  fain  that  he 
would  describe  me  what  he  means  by  the  second  justifying. 
I  know  no  more  to  do,  than  that  when  I  have  received  all 
mercy  and  all  forgiveness  of  Christ  freely,  to  go  and  pour 
out  the  same  upon  my  neighbour. 

M.  More  saith,  David  lost  not  his  faith  when  he  com- 


272  TindaL 

mitted  adultery.  I  answer,  No,  and  therefore  he  could 
not  continue  in  sin,  but  repented  as  soon  as  his  fault  was 
told  him.  But  was  he  not  reconciled  by  faith  only,  and 
not  by  deeds?  Said  he  not.  Have  mercy  on  me,  Lord,  for 
thy  great  mercy,  and  for  the  multitude  of  thy  mercies  put 
away  my  sin?  And  again,  Make  me  hear  joy  and  gladness, 
that  the  bones  which  thou  hast  broken  may  rejoice.  That 
is.  Let  me  hear  thy  voice  that  my  sin  is  forgiven,  and  then 
I  am  safe  and  will  rejoice.  And  afterwards  he  acknow- 
ledges that  God  delighteth  not  in  sacrifices  for  sin,  but  that 
a  troubled  spirit  and  a  broken  heart  is  that  which  God  re- 
quireth.  And  when  the  peace  was  made,  he  prays  boldly 
and  familiarly  to  God,  that  he  would  be  good  to  Sion  and 
Jerusalem,  and  saith  that  then  last  of  all,  when  God  hath 
forgiven  us  of  mercy,  and  hath  done  us  good  for  our  evil, 
we  shall  offer  sacrifice  of  thanks  to  him  again.  So  that 
our  deeds  are  but  thanksgiving.  When  we  have  sinned, 
we  go  with  a  repenting  heart  unto  Christ's  blood,  and 
there  wash  it  off  through  faith.*  And  our  deeds  are  but 
thanksgiving  to  God  to  help  our  neighbours  at  their  need, 
for  which  our  neighbours  and  each  of  them  owe  us  as 
much  again  at  our  need.  So  that  the  testament  or  forgive- 
ness of  sins,  is  built  upon  faith  in  Christ's  blood,  and  not 
on  works.  M.  More  will  run  to  the  pope  for  forgiveness. 
By  what  merits  does  the  pope  forgive?  By  Christ's.  And 
Christ  hath  promised  all  his  merits  to  them  tliat  repent  and 
believe;  he  has  not  given  them  unto  the  pope  to  sell. 
And  in  your  absolutions  ye  ofl  absolve  without  enjoining 
of  penance.  He  must  have  a  purpose  to  do  good  works, 
will  ye  say.  That  condition  is  set  before  him  to  do,  out 
of  the  mercy  that  he  hath  received,  and  not  to  receive 
mercy  out  of  them.  But  the  papists  cannot  repent  out  of 
the  heart.  And  therefore  cannot  feel  the  mercy  that  faith 
brings,  and  therefore  cannot  be  merciful  to  their  neigh- 
bours, to  do  their  works  for  their  sakes.  But  they  feign 
a  sorrow  for  their  sin  in  which  they  ever  continue,  and  so 
mourn  for  them  in  the  morning,  that  they  laugh  in  them 
ere  mid-day  again.  And  then  they  imagine  to  themselves 
popish  deeds,  to  make  satisfaction  to  God,  and  make  an 
idol  of  him. 

And  finally,  that  good  works,  as  to  give  alms  and  such 

*  When  we  have  offended  God,  we  must  return  quickly  by  re- 
pentance, and  call  upon  God  to  hear  us  for  Christ  our  Saviour's 
sake. — Fox. 


A  lively  Description  of  our  Justification.        273 

like,  justify  not  of  themselves,  is  manifest.  For  as  the 
good  who  are  taught  of  God,  do  them  well,  of  very  love 
to  God  and  Christ,  and  of  their  neighbours  for  Christ's 
sake;  even  so  the  evil  do  them  of  vain  glory  and  a  false 
faith,  wickedly,  as  we  have  examples  in  the  pharisees;  so 
that  a  man  must  be  good  ere  he  can  do  good.  And  so  is 
it  of  the  purpose  to  do  them;  one's  purpose  is  good  and 
another's  evil;  so  that  we  must  be  good  ere  a  good  pur- 
pose come.  Now  then,  to  love  the  law  of  God,  and  to 
consent  thereto,  and  to  have  it  written  in  thine  heart,  and 
to  profess  it,  so  that  thou  art  ready  of  thine  own  accord  to 
do  it  and  without  compulsion,  is  to  be  righteous:  that  1 
grant,  and  that  love  may  be  called  righteousness,  before 
God,  passive,  and  the  life  and  quickness  of  the  soul,  pas- 
sive. And  so  far  as  a  man  loves  the  law  of  God,  so  far 
he  is  righteous,  and  so  much  as  he  lacketh  of  love  toward 
his  neighbour,  after  the  example  of  Christ,  so  much  he 
lacketh  of  righteousness.  And  that  which  makes  a  man 
love  the  law  of  God,  makes  a  man  righteous,  and  justifies 
him  effectively,  and  actually,  and  makes  him  alive  as  a 
workman,  and  cause  efficient.  Now  what  is  it  that  makes 
a  man  to  love?  Verily  not  the  deeds,  for  they  follow  and 
spring  of  love,  if  they  be  good.  Neither  the  preaching 
of  the  law,  for  that  quickens  not  the  heart,  (Gal.  iii.)  but 
causes  wrath,  (Rom.  vi.)  and  utters  sin  only.  (Rom.  iii.) 
And  therefore,  Paul  saith,  that  righteousness  springs  not 
out  of  the  deeds  of  the  law  into  the  heart,  as  the  Jews 
and  the  pope  mean;  but  contrary,  the  deeds  of  the  law 
spring  out  of  the  righteousness  of  the  heart,  if  they  be 
good.  As  when  a  father  pronounces  the  law,  that  the 
child  shall  go  to  school,  it  saith  Nay.  For  that  killeth 
his  heart,  and  all  his  lusts,  so  that  he  has  no  power  to  love 
it.  But  what  makes  his  heart  alive  to  love  it?  Verily,  fair 
promises  of  love  and  kindness,  that  it  shall  have  a  gentle 
schoolmaster,  and  shall  play  enough,  and  shall  have  many 
gay  things,  and  so  forth.  Even  so  the  preaching  of  faith 
works  love  in  our  souls,  and  makes  them  alive,  and  draws 
our  hearts  to  God.  The  mercy  that  we  have  in  Christ 
makes  us  love  only,  and  only  bringeth  the  Spirit  of  life  into 
our  souls. 

And  therefore,  saith  Paul,  we  are  justified  by  faith  and 
by  grace  without  deeds ;  that  is,  ere  the  deeds  come.  For 
faith  only  brings  the  Spirit  of  life,  and  delivers  our  souls 
from  fear  of  damnation,  which  is  in  the  law,  and  ever 


274  Tindal. 

maketh  peace  between  God  and  us,  as  oft  as  there  is  any 
variance  between  us.  And  finally,  when  the  peace  is  made 
between  God  and  us,  and  all  is  forgiven  through  faith  in 
Christ's  blood,  and  we  begin  to  love  the  law,  we  were 
never  the  nearer  except  faith  went  with  us,  to  supply  the 
lack  of  full  love,  in  that  we  have  promises,  that  the  little 
we  have  is  taken  as  of  worth,  and  accepted  till  more  come. 
And  again,  when  our  frailty  has  overthrown  us,  and  fear 
of  damnation  has  invaded  our  consciences,  we  were  utterly 
lost,  if  faith  were  not  by,  to  help  us  up  again,  in  that  we 
are  promised  that  whensoever  we  repent  of  evil  and  come 
to  the  right  way  again,  it  shall  be  forgiven  for  Christ's  sake. 
For  when  we  are  fallen,  there  is  no  testament  made  in 
works  to  come,  that  they  shall  save  us.  And  therefore  the 
works  of  repentance,  or  of  the  sacraments,  can  never  quiet 
our  consciences,  and  deliver  us  from  fear  of  damnation. 

And  last  of  all,  in  temptation,  tribulation,  and  adversi- 
ties, we  should  perish  daily,  except  faith  went  with  us  to 
deliver  us,  in  that  we  have  promises,  that  God  will  assist 
us,  clothe  us,  feed  us,  and  fight  for  us,  and  rid  us  out  of 
the  hands  of  our  enemies.  And  thus  the  righteous  lives 
ever  by  faith,  even  from  faith  to  faith,  that  is,  as  soon  as 
he  is  delivered  out  of  one  temptation  another  is  set  before 
him,  to  fight  against,  and  to  overcome  through  faith.  The 
Scripture  saith.  Blessed  is  the  man  whose  transgression  is 
forgiven,  and  his  sins  hid,  and  unto  whom  the  Lord  reckons 
not  unrighteousness.  So  that  the  only  righteousness  of 
him  that  can  but  sin,  and  hath  nought  of  himself  to  make 
amends,  is  the  forgiveness  of  sin,  which  faith  only  brings. 
And  as  far  as  we  be  unrighteous,  faith  only  justifies  us 
actively,  and  nothing  else  on  our  part.  And  as  far  as  we 
have  sinned,  be  in  sin,  or  do  sin,  or  shall  sin,  so  far  must 
fiith  in  Christ's  blood  justify  us  only,  and  nothing  else. 
To  love,  is  to  be  righteous,  so  far  as  thou  lovest,  but  not 
to  make  righteous,  nor  to  make  peace.  To  believe  in 
Christ's  blood  with  a  repenting  heart,  is  to  make  righteous, 
and  the  only  making  of  peace  and  satisfaction  toward  God. 
And  thus  because  terms  be  dark  to  them  that  be  not  expert 
and  exercised,  we  always  set  out  our  meaning  with  clear 
examples,  reporting  ourselves  unto  the  hearts  and  con- 
sciences of  all  men. 


A 

PROLOGUE 

BY 

WILLIAM   TINDAL, 

SHOWING 

THE  USE  OF  THE  SCRIPTURE, 

WHICH    HE    WROTE    BEFORE    THE    FIVE    BOOKS    OF    MOSES. 


Pr^xed  to  TindaVs  translation  of  the  Pentateuch,  printed  a.  d.  1530. 


Though  a  man  had  a  precious  and  a  rich  jewel,  yet  if 
he  knew  not  the  value  thereof,  nor  wherefore  it  served,  he 
were  neither  the  better  nor  richer  of  a  straw.  Even  so 
though  we  read  the  Scripture,  and  babble  of  it  ever  so 
much,  yet  if  we  know  not  the  use  of  it,  and  wherefore  it 
was  given,  and  what  is  therein  to  be  sought,  it  profits  us 
nothing  at  all.  It  is  not  enough,  therefore,  to  read  and 
talk  of  it  only,  but  we  must  also  desire  God,  day  and  night, 
instantly,*  to  open  our  eyes  and  to  make  us  understand 
and  feel  wherefore  the  Scripture  was  given,  that  we  may 
apply  the  medicine  of  the  Scripture,  every  man  to  his  own 
sores.  Unless  we  intend  to  be  idle  disputers,  and  brawlers 
about  vain  words,  ever  gnawing  upon  the  bitter  bark  with- 
out, and  never  attaining  unto  the  sweet  pith  within ;  and 
persecuting  one  another  in  defending  of  wicked  imagina- 
tions, and  phantasies  of  our  own  invention. 

Paul,  in  the  third  chapter  of  the  second  epistle  to  Timo- 
thy saith,  "  that  the  Scripture  is  good  to  teach,"  for  that  is 
what  men  ought  to  teach,  and  not  dreams  of  their  own 
making,  as  the  pope  does;  "and  also  to  improve,"  for  the 
Scripture  is  the  touch-stone  that  tries  all  doctrines,  and  by 
that  we  know  the  false  from  the  true.  And  in  the  sixth  to  the 
Ephesians  he  calls  it  "  the  sword  of  the  Spirit,"  because 
it  kills  hypocrites,  and  utters  and  improves  their  false  in- 
ventions. And  in  the  fifteenth  to  the  Romans  he  saith, 
"  All  that  are  written,  are  written  for  our  learning ;  that 

*  Urgently. 

275 


276  Tindal 

we,  through  patience  and  comfort  of  the  Scripture,  might 
have  hope."  That  is,  the  examples  that  are  in  the  Scrip- 
ture comfort  us  in  all  our  tribulations,  and  make  us  to  put 
our  trust  in  God,  and  patiently  to  abide  his  leisure.  And 
in  the  tenth  of  the  first  to  the  Corinthians,  he  brings  in 
examples  of  the  Scripture  to  fear  us,*  and  to  bridle  the 
flesh,  that  we  cast  not  the  yoke  of  the  law  of  God  from  off 
our  necks,  and  fall  to  lusting  and  doing  of  evil. 

So  now  the  Scripture  is  a  light,  and  shows  us  the  true 
way  both  what  to  do  and  what  to  hope  for.  And  a  de- 
fence from  all  error,  and  a  comfort  in  adversity  that  we 
despair  not,  and  it  fears  us  in  prosperity,  that  we  sin  not. 
Seek  therefore  in  the  Scripture,  as  thou  readest  it,  first  the 
law,  what  God  commands  us  to  do;  and  secondly,  the 
promises,  which  God  promises  us  again,  namely  in  Christ 
Jesus  our  Lord.  Then  seek  examples,  first  of  comfort, 
how  God  purgeth  all  them  that  submit  themselves  to  walk 
in  his  ways,  in  the  purgatory  of  tribulation,  delivering 
them  yet  at  the  latter  end,  and  never  suffering  any  of  them 
to  perish  that  cleave  fast  to  his  promises.  And,  finally, 
note  the  examples  which  are  written,  to  fear  the  flesh,  that 
we  sin  not:  that  is,  how  God  suffers  the  ungodly  and 
wicked  sinners  that  resist  God,  and  refuse  to  follow  him, 
to  continue  in  their  wickedness;  ever  waxing  worse  and 
worse,  until  their  sin  is  so  sorely  increased,  and  so  abomi- 
nable, that  if  they  should  longer  endure  they  would  cor- 
rupt the  very  elect.  But  for  the  elect's  sake  God  sends 
them  preachers.  Nevertheless,  they  harden  their  hearts 
against  the  truth,  and  God  destroys  them  utterly,  and  be- 
gins the  world  anew. 

This  comfort  shalt  thou  evermore  find  in  the  plain  text 
and  literal  sense.  Neither  is  there  any  story  so  homely, 
so  rude,  yea,  or  so  vile,  as  it  may  seem  outwardly,  wherein 
is  not  exceeding  great  comfort.  And  when  some,  who 
seem  to  themselves  to  be  great  clerks,t  say,  They  wot  not 
what  more  profit  is  in  many  histories  of  the  Scripture,  if 
they  be  read  without  an  allegory,  than  in  a  tale  of  Robin- 
Hood:  say  thou,  that  they  were  written  for  our  consolation 
and  comfort,  that  we  despair  not,  if  such  like  happen  unto 
us.  We  are  not  holier  than  Noah,  though  he  were  once 
drunk:  neither  better  beloved  than  Jacob,  though  his  own 
son  defiled  his  bed.  We  are  not  holier  than  Lot,  though 
his  daughters  through  ignorance  deceived  him;  nor, 
*  To  cause  us  to  fear.  t  Very  learned. 


Prologue  to  the  Five  Books  of  Moses.  277 

peradventure,  holier  than  those  daughters.  Neither  are  we 
holier  than  David,  though  he  brake  wedlock,  and  upon  the 
same  committed  abominable  murder.  All  those  men  have 
witness  of  the  Scripture  that  they  pleased  God,  and  were 
good  men,  both  before  those  things  befell  them,  and  also 
after.  Nevertheless  such  things  happened  them  for  our  ex- 
ample: not  that  we  should  counterfeit  their  evil;*  but  if 
while  we  fight  with  ourselves,  enforcing  to  walk  in  the  law 
of  God,  as  they  did,  we  yet  fall  likewise,  that  we  despair  not, 
but  come  again  to  the  laws  of  God  and  take  better  hold. 

We  read,  since  the  time  of  Christ's  death,  of  virgins  that 
have  been  defiled ;  and  of  martyrs  that  have  been  abused. 
Why?  The  judgments  of  God  are  bottomless.  Such  things 
have  befallen  partly  for  examples;  partly,  God  through  sin 
healeth  sin.  Pride  can  neither  be  healed,  nor  yet  appear, 
but  through  such  horrible  deeds.  Peradventure  they  were 
of  the  pope's  sect,  and  rejoiced  fleshly,  thinking  that  heaven 
came  by  deeds,  and  not  by  Christ;  and  that  the  outward 
deed  justified  them  and  made  them  holy,  and  not  the  in- 
ward spirit  received  by  faith,  and  the  consent  of  heart  unto 
the  law  of  God. 

As  thou  readest,  therefore,  think  that  every  syllable  per- 
tains to  thine  own  self,  and  suck  out  the  pith  of  the  Scrip- 
ture, and  arm  thyself  against  all  assaults.  First  note  with 
strong  faith  the  power  of  God,  in  creating  all  of  nought; 
then  mark  the  grievous  fall  of  Adam,  and  of  us  all  in  him, 
through  the  lightly  regarding  the  commandment  of  God. 
In  the  fourth  chapter  God  turns  unto  Abel,  and  then  to 
his  offering,  but  not  to  Cain  and  his  offering:  where  thou 
seest  that  though  the  deeds  of  the  evil  appear  outwardly  as 
glorious  as  the  deeds  of  the  good;  yet  in  the  sight  of  God, 
who  looketh  on  the  heart,  the  deed  is  good  because  of  the 
man,  and  not  the  man  good  because  of  his  deed.  In  the 
sixth,  God  sends  Noah  to  preach  to  the  wicked,  and  gives 
them  space  to  repent:  they  wax  hardhearted,  God  brings 
them  to  nought,  and  yet  saves  Noah;  even  by  the  same 
water  by  which  he  destroyed  them.  Mark  also  what  fol- 
lowed by  the  pride  of  the  building  of  the  tower  of  Babel. 

Consider  how  God  sends  forth  Abraham  out  of  his  own 
country  into  a  strange  land,  full  of  wicked  people,  and  gave 
him  but  a  bare  promise  with  him,  that  he  would  bless  him 
and  defend  him.  Abraham  believed,  and  that  word  saved 
and  delivered  him  in  all  perils :  so  that  we  see  how  that 
*  Not  that  we  should  imitate  their  evil  actions. 

TINDAL.  24 


278  Tindal 

man's  life  is  not  maintained  by  bread  only,  as  Christ  saith, 
but  much  rather  by  believing  the  promises  of  God.  Behold 
how  soberly,  and  how  circumspectly,  both  Abraham  and 
also  Isaac  behaved  themselves  among  the  infidels.  Abra- 
ham bought  that  which  might  have  been  given  him  for 
nought,  to  cut  off  occasion  of  complaint,  Isaac,  when  his 
wells,  which  he  had  digged,  were  taken  from  him,  gave 
room  and  resisted  not.  Moreover,  they  ear*  and  sow,  and 
feed  their  cattle,  and  make  confederations,  and  perpetual 
truce,  and  do  all  outward  things ;  even  as  they  do  who  have 
no  faith,  for  God  hath  not  made  us  to  be  idle  in  this  world. 
Every  man  must  work  godly  and  truly,  to  the  uttermost  of 
the  power  that  God  has  given  him ;  and  yet  not  trust  there- 
in, but  in  God's  word  or  promise,  and  God  will  work  with 
us,  and  bring  that  which  we  do  to  good  effect :  and  then, 
when  our  power  will  extend  no  further,  God's  promises  will 
work  all  alone. 

How  many  things  also  resisted  the  promises  of  God  to 
Jacob!  And  yet  Jacob  pleaded  to  God  with  his  own  pro- 
mises, saying,  "  O  God  of  my  father  Abraham,  and  God  of 
my  father  Isaac !  O  Lord !  who  saidst  unto  me.  Return  un- 
to thine  own  country,  and  unto  the  place  where  thou  wast 
born,  and  I  will  do  thee  good;  I  am  not  worthy  of  the  least 
of  those  mercies,  nor  of  that  truth  which  thou  hast  done  to 
thy  servant.  I  went  out  with  a  staff,  and  come  home  with 
two  droves:  deliver  me  out  of  the  hands  of  my  brother 
Esau,  for  I  fear  him  greatly,"  &c.  And  God  delivered 
him,  and  will  likewise  deliver  all  that  call  unto  his  pro- 
mises with  a  repenting  heart,  were  they  ever  so  great  sin- 
ners. Mark  also  the  weak  infirmities  of  the  man.  He  loved 
one  wife  more  than  another,  one  son  more  than  another. 
And  see  how  God  purgeth  him.  Esau  threatens  him;  La- 
ban  beguiles  him ;  the  beloved  wife  is  long  barren ;  his 
daughter  is  defiled;  his  wife  is  defiled,  and  that  of  his  own 
son.  Rachel  dies,  Joseph  is  taken  away,  yea,  and  as  he 
supposed,  rent  of  wild  beasts.  And  yet  how  glorious  was 
his  end!  Note  the  weakness  of  his  children,  yea  and  the  sin 
of  them,  and  how  God  through  their  own  wickedness  saved 
them.  These  examples  teach  us,  that  a  man  is  not  at  once 
perfect,  the  first  day  he  begins  to  live  well.  They  that  are 
strong,  therefore,  must  suffer  with  the  weak,  and  help  to 
keep  them  in  unity  and  peace,  one  with  another,  until  they 
are  stronger. 

*  Plough,  (Gen.  xiv.  6.) 


Prologue  to  the  Five  Books  of  Moses.         279 

Note  what  the  brethren  said  when  they  were  attached  in 
Egypt:  "  We  have  verily  sinned  (said  they)  against  our 
brother,  in  that  we  saw  the  anguish  of  his  soul  when  he  be- 
sought us,  and  would  not  hear  him;  and  therefore  is  this 
tribulation  come  upon  us."  By  which  example  thou  seest 
how  that  conscience  of  evil  doings  finds  men  out  at  last. 
But  namely,  in  tribulation  and  adversity;  there  temptation, 
and  also  desperation,  yea,  and  the  very  pains  of  hell,  find 
us  out :  there  the  soul  feels  the  fierce  wrath  of  God,  and 
wishes  mountains  to  fall  on  her,  and  to  hide  her,  if  it  were 
possible,  from  the  angry  face  of  God. 

Mark,  also,  how  great  evils  follow  of  how  little  an  occa- 
sion. Dinah  goes  forth  alone  only  to  see  the  daughters  of 
the  country,  and  how  great  mischief  and  trouble  followed ! 
Jacob  loved  but  one  son  more  than  another,  and  how  griev- 
ous murder  followed  in  their  hearts !  These  are  examples 
for  our  learning,  to  teach  us  to  walk  warily  and  circum- 
spectly in  the  world  of  weak  people,  that  we  give  no  man 
occasions  of  evil. 

Finally,  see  what  God  promised  Joseph  in  his  dreams. 
Those  promises  accompanied  him  always,  and  went  down 
with  him  even  into  the  deep  dungeon,  and  brought  him  up 
again,  and  never  forsook  him  till  all  that  was  promised  was 
fulfilled.  These  are  examples  written  for  our  learning,  as 
Paul  saith,  to  teach  us  to  trust  in  God  in  the  strong  fire  of 
tribulation,  and  purgatory  of  our  flesh.  And  those  who 
submit  themselves  to  follow  God,  should  note  and  mark 
such  things;  for  their  learning  and  comfort  is  the  fruit  of 
the  Scripture,  and  the  cause  why  it  was  written.  And  with 
such  a  purpose  to  read  it,  is  the  way  to  everlasting  life,  and 
to  those  joyful  blessings  that  are  promised  unto  all  nations 
in  the  Seed  of  Abraham,  which  seed  is  Jesus  Christ  our 
Lord,  to  whom  be  honour  and  praise  for  ever,  and  unto 
God  our  Father  through  him.    Amen.* 

*  Then  follows  "  A  table  expounding  certain  words  in  the  first 
book  of  Moses."  Faith  is  explained  to  be  "  The  believing  of  God's 
promises,  and  a  sure  trust  in  the  goodness  and  truth  of  God;  which 
faith  justified  Abraham,  (Gen.  xv.)  and  was  the  mother  of  all  his 
good  works  which  he  afterward  did,  for  faith  is  the  goodness  of  all 
works  in  the  sight  of  God.  Good  works  are  things  of  God's  com- 
mandment, wrought  in  faith.  And  to  sow  a  shoe  at  the  command- 
ment  of  God,  to  do  thy  neighbour  service  withal;  with  faith  to  be 
saved  by  Christ,  as  God  promised  us,  is  much  better  than  to  build 
an  abbey,  of  thy  own  imagination,  trusting  to  be  saved  by  the  feigned 
works  of  hypocrites," 


A  PROLOGUE 

TO    THE    SECOND    BOOK    OF    MOSES,    CALLED 

EXODUS. 

By  the  preface  upon  Genesis  thou  mayest  understand  how 
to  behave  thyself  in  this  book  also,  and  in  all  other  books 
of  the  Scripture.  Cleave  unto  the  text  and  plain  story,  and 
endeavour  thyself  to  search  out  the  meaning  of  all  that  is 
described  therein,  and  the  true  sense  of  all  manner  of 
speakings  of  the  Scripture;  of  proverbs,  similitudes,  and 
borrowed  speech,  and  beware  of  subtle  allegories. 

And  note  every  thing  earnestly  as  things  pertaining  unto 
thine  own  heart  and  soul. 

For  as  God  used  himself  unto  them  of  the  Old  Testa- 
ment, even  so  shall  he  unto  the  world's  end  use  himself 
unto  us  which  have  received  his  Holy  Scripture,  and  the 
testimony  of  his  son  Jesus.  As  God  doth  all  things  here 
for  them  that  believe  his  promises,  and  hearken  unto  his 
commandments,  and  with  patience  cleave  unto  him,  and 
walk  with  him:  even  so  shall  he  do  for  us,  if  we  receive 
the  witness  of  Christ  with  a  strong  faith,  and  endure  pa- 
tiently, following  his  steps.  And  on  the  other  side,  as 
they  that  fell  from  the  promise  of  God  through  unbelief, 
and  from  his  law  and  ordinances,  through  impatience  of 
their  own  lusts,  were  forsaken  of  God,  and  so  perished; 
even  so  shall  we,  as  many  as  do  likewise,  and  as  many  as 
mock  with  the  doctrine  of  Christ,  and  make  a  cloak  of  it 
to  live  fleshly,  and  to  follow  our  lusts. 

Note  thereto  how  God  is  found  true  at  the  last;  and  how, 
when  all  is  past  remedy,  and  brought  into  desperation,  he 
then  fulfils  his  promises,  and  that  by  an  abject  and  a  cast- 
away, a  despised,  and  a  refused  person;  yea,  and  by  a  way 
impossible  to  believe. 

The  cause  of  all  the  captivity  of  God's  people  is  this: 
the  world  ever  hates  them  for  their  faith  and  trust  which 
they  have  in  God:  but  in  vain,  till  they  fall  from  the  faith 
of  the  promises  and  love  of  the  law  and  ordinances  of  God, 
and  put  their  trust  in  holy  deeds  of  their  own  finding,  and 
live  altogether  at  their  own  lust  and  pleasure,  without  re- 
280 


A  Prologue  to  the  Second  Book  of  Moses.       281 

gard  to  God,  or  respect  to  their  neighbour.  Then  God  for- 
sakes us,  and  sends  us  into  captivity  for  our  dishonouring  of 
his  name,  and  despising  of  our  neighbour.  But  the  world 
persecutes  us  for  our  faith  in  Christ  only,  as  the  pope  now 
doth,  and  not  for  our  wicked  living.  For  in  his  kingdom 
thou  may  est  quietly,  and  with  license,  and  under  a  protec- 
tion, do  whatsoever  abomination  thy  heart  lusts;  but  God 
persecutes  us  because  we  abuse  his  holy  testament,  and  be- 
cause when  we  know  the  truth,  we  follow  it  not. 

Note,  also,  the  mighty  hand  of  the  Lord,  how  he  plays 
with  his  adversaries,  and  provokes  them,  and  stirs  them  up 
a  little  and  a  little,  and  delivers  not  his  people  in  an  hour; 
that  both  the  patience  of  his  elect,  and  also  the  worldly 
wit  and  wily  policy  of  the  wicked,  wherewith  they  do  fight 
against  God,  might  appear. 

Mark  the  long-suffering  and  soft  patience  of  Moses,  and 
how  he  loves  the  people,  and  is  ever  between  the  wrath  of 
God  and  them,  and  is  ready  to  live  and  die  with  them,  and 
to  be  put  out  of  the  book  that  God  had  written,  for  their 
sakes,  (as  Paul  for  his  brethren,  Romaus  ix.)  and  how  he 
takes  his  own  wrongs  patiently,  and  never  avenges  himself. 
And  make  not  Moses  a  figure  of  Christ  with  Rochester;* 
but  an  example  unto  all  princes,  and  to  all  that  are  in  au- 
thority, how  to  rule  unto  God's  pleasure,  and  unto  their 
neighbour's  profit.  For  there  is  not  a  more  perfect  life  in 
this  world,  both  to  the  honour  of  God  and  profit  of  his 
neighbour,  nor  yet  a  greater  cross,  than  to  rule  Christianly. 
And  of  Aaron  also,  see  that  thou  make  no  figure  of  Christ, 
until  he  come  unto  his  sacrificing;  but  an  example  unto  all 
preachers  of  God's  word,  that  they  add  nothing  unto  God's 
word,  nor  take  ought  therefrom. 

Note  also,  how  God  sends  his  promise  to  the  people,  and 
Moses  confirms  it  with  miracles,  and  the  people  believe. 
But  when  temptation  comes,  they  fall  into  unbelief,  and  few 
continue  standing.  Where  thou  seest  that  all  are  not  Chris- 
tians that  will  be  so  called,  and  that  the  cross  tries  the  true 
from  the  feigned;  for  if  the  cross  were  not,  Christ  would 
have  disciples  enough.  Whereof  also  thou  seest,  what  an 
excellent  gift  of  God  true  faith  is,  and  how  impossible  to 
be  had  without  the  Spirit  of  God.  For  it  is  above  all  natu- 
ral power,  that  a  man,  in  time  of  temptation,  when  God 
scourgeth  him,  should  believe  then  steadfastly  how  that  God 

*Like  Fisher,  bishop  of  Rochester. 

24* 


282  Tindal. 

loveth  him,  and  careth  for  him,  and  has  prepared  all  good 
things  for  hin],  and  that  the  scourging  is  an  earnest  that 
God  hath  elected  and  chosen  him. 

Note  how  oft  Moses  stirred  them  up  to  believe  and  trust 
in  God,  putting  them  in  remembrance  always  in  time  of 
temptation,  of  the  miracles  and  wonders  that  God  had  for- 
merly wrought  in  their  eye-sight.  How  diligently  also  for- 
bade he  all  that  mi^ht  withdraw  their  hearts  from  God!  He 
commanded  to  put  nought  to  God's  word,  to  take  nought 
therefrom ;  to  do  only  that  which  is  right  in  the  sight  of  the 
Lord ;  that  they  should  make  no  manner  of  image,  to  kneel 
down  before  it;  yea,  that  they  should  make  no  altar  of 
hewed  stone,  for  fear  of  images;  to  flee  the  heathen  idolaters 
utterly,  and  to  destroy  their  idols,  and  cut  down  their  groves 
where  they  worshipped ;  and  that  they  should  not  take  the 
daughters  of  them  unto  their  sons,  nor  give  their  daughters 
to  the  sons  of  them.  And  that  whosoever  moved  any  of 
them  to  worship  false  gods,  howsoever  nigh  of  kin  he  were, 
they  must  accuse  him,  and  bring  him  to  death.  Yea,  and 
wheresoever  they  heard  of  man,  woman,  or  city  that  wor- 
shipped false  gods,  they  should  slay  them,  and  destroy  the 
city  for  ever,  and  not  build  it  again.  And  all  because  they 
should  worship  nothing  but  God,  nor  put  confidence  in  any 
thing,  save  in  his  word. 

Yea,  and  how  he  warns  to  beware  of  witchcraft,  sorcery, 
enchantment,  necromancy,  and  all  crafts  of  the  devil,  and 
of  dreamers,  soothsayers,  and  of  miracle-doers,  to  destroy 
his  word,  and  that  they  should  suffer  none  such  to  live. 

Thou  wilt  haply  say,  They  tell  a  man  the  truth.  What 
then?  God  wills  that  we  care  not  to  know  what  shall  come. 
He  will  have  us  to  care  only  to  keep  his  commandments, 
and  to  commit  all  that  shall  befall  unto  him.  He  hath  pro- 
mised to  care  for  us,  and  to  keep  us  from  all  evil.  All  things 
are  in  his  hand;  he  can  remedy  all  things;  and  will,  for 
his  truth's  sake,  if  we  pray  him.  In  his  promises  only  will 
he  have  us  trust,  and  there  rest  and  seek  no  further. 

How  also  he  provokes  them  to  love;  ever  rehearsing 
the  benefits  of  God  done  to  them  already,  and  the  godly 
promises  that  were  to  come!  And  what  goodly  laws  of 
love  he  gives,  to  help  one  another;  and  that  a  man  should 
not  hate  his  neighbour  in  his  heart,  but  love  him  as  him- 
self. (Levit.  xix.)  And  what  a  charge  he  gives  in  every 
place  over  the  poor  and  needy ;  over  the  stranger,  friend- 
less, and  widow!     And  when  he  desires  to  show  mercy, 


A  Prologue  to  the  Second  Book  of  Moses.       283 

he  rehearses  the  benefits  of  God  done  to  them  at  their  need, 
that  they  might  see  a  cause,  at  the  least  way  in  God,  to  show 
mercy  of  very  love  unto  their  neighbours  at  their  need. 

Also  there  is  no  law  so  simple  in  appearance,  through- 
out all  the  five  books  of  Moses,  but  there  is  a  great  reason 
for  the  making  thereof,  if  a  man  search  diligently.  As  that 
a  man  is  forbid  to  seethe  a  kid  in  his  mother's  milk,  moves 
us  unto  compassion,  and  to  be  pitiful.  As  also  that  a  man 
should  not  offer  the  sire  or  dam  and  the  young,  both  in 
one  day.  (Levit.  xxii.)  For  it  might  seem  a  cruel  thing, 
inasmuch  as  his  mother's  milk  is,  as  it  were,  his  blood  ; 
wherefore  God  will  not  have  him  sod  therein;  but  will 
have  a  man  show  courtesy  upon  the  very  beasts.  As  in 
another  place  he  commands  that  we  muzzle  not  the  ox  that 
treadeth  out  the  corn,  (which  manner  of  threshing  is  used 
in  hot  countries,)  and  that  because  we  should  much  rather 
be  liberal  and  kind  unto  men  that  do  us  service.  Or  haply, 
God  would  have  no  such  wanton  meat  used  among  his  peo- 
ple. For  the  kid  of  itself  is  nourishing,  and  the  goat's  milk 
is  restorative;  and  both  together  might  be  too  rank,  and 
therefore  forbidden,  or  some  other  like  cause  there  was. 

Of  the  ceremonies,  sacrifices,  and  tabernacle,  with  all  its 
glory  and  pomp,  understand  that  they  were  not  permitted 
only,  but  also  commanded  of  God,  to  lead  the  people  in  the 
shadows  of  Moses  and  in  the  night  of  the  Old  Testament, 
until  the  light  of  Christ  and  day  of  the  New  Testament 
were  come.  As  children  are  led  in  the  fantasies  of  youth 
until  the  discretion  of  man's  age  come  upon  them.  And  all 
was  done  to  keep  them  from  idolatry. 

The  tabernacle  was  ordained  to  the  intent  they  might 
have  a  place  appointed  them  to  do  their  sacrifices  openly 
in  the  sight  of  the  people,  and  namely,  of  the  priests  which 
waited  thereon ;  that  it  might  be  seen  that  they  did  all  things 
according  to  God's  word,  and  not  after  the  idolatry  of  their 
own  imagination.  And  the  costliness  of  the  tabernacle,  and 
the  beauty  also  pertaining  thereunto,  that  they  should  see 
nothing  so  beautiful  among  the  heathen,  but  that  they  should 
see  more  beautiful  and  wonderful  things  at  home;  because 
they  should  not  be  moved  to  follow  them. 

And  in  like  manner  the  divers  fashions  of  sacrifices  and 
ceremonies  were  to  occupy  their  minds,  that  they  should 
have  no  lust  to  follow  the  heathen;  and  the  multitude  of 
them  was,  that  they  should  have  so  much  to  do  in  keeping 
them,  that  they  should  have  no  leisure  to  imagine  others 


284  Tindal. 

of  their  own — yea,  and  that  God's  word  thereby  might  be 
in  all  that  they  did,  that  they  might  have  their  faith  and 
trust  in  God,  which  he  cannot  have  that  follows  either  his 
own  inventions,  or  traditions  of  men's  making,  without 
God's  word. 

Finally :  God  hath  two  testaments,  the  Old  and  the  New. 
The  Old  Testament  is  those  temporal  promises  which  God 
made  the  children  of  Israel,  of  a  good  land,  and  that  he 
would  defend  them;  and  of  wealth  and  prosperity,  and  of 
temporal  blessings,  of  which  thou  readest  in  all  the  law  of 
Moses;  but  especially  Levit.  xxvi.  and  Deut.  xxviii.  Also 
the  avoiding  of  all  threatenings  and  curses,  of  which  thou 
readest  likewise  every  where,  but  especially  in  the  two 
books  above  rehearsed ;  and  the  avoiding  of  all  punishment 
ordained  for  the  transgressors  of  the  law. 

And  the  Old  Testament  was  built  altogether  upon  the  keep- 
ing of  the  law  and  ceremonies,  and  was  the  reward  of  keep- 
ing of  them  in  this  life  only,  and  reached  no  further  than 
this  life  and  this  world :  as  thou  readest,  Levit.  xviii.  "  A 
man  that  doeth  them  shall  live  therein;"  which  text  Paul 
rehearseth,  Romans  x.  and  Galatians  iii.  That  is,  He  that 
keepeth  them  shall  have  this  life  glorious,  according  to  all 
the  promises  and  blessings  of  the  law,  and  shall  avoid  both 
all  temporal  punishment  of  the  law,  with  all  the  threaten- 
ings and  cursings  also.  For  neither  the  law,  even  of  the 
ten  commandments,  nor  yet  the  ceremonies,  justified  in  the 
heart  before  God,  or  purified  unto  the  life  to  come.  Inso- 
much, that  Moses  at  his  death,  even  forty  years  after  the 
law  and  ceremonies  were  given,  complains,  saying,  God 
hath  not  given  you  an  heart  to  understand,  nor  eyes  to  see, 
nor  ears  to  hear  unto  this  day.  As  though  he  had  said, 
God  hath  given  you  ceremonies,  but  ye  know  not  the  use 
of  them ;  and  hath  given  you  a  law,  but  hath  not  written 
it  in  your  hearts. 

Wherefore  serveth  the  law  then,  if  it  gives  us  no  power 
to  do  the  law?  Paul  answers.  That  it  was  given  to  utter* 
sin  only,  and  to  make  it  appear.  As  a  corrosive  is  laid 
unto  an  old  sore,  not  to  heal  it,  but  to  stir  it  up,  and  make 
the  disease  alive,  that  a  man  might  feel  in  what  jeopardy 
he  is,  and  how  nigh  death,  though  not  aware,  and  to  make 
a  way  for  the  healing  plaster. 

Even  so  saith  Paul,  (Galatians  iii.)  The  law  was  given 
because  of  transgression,  (that  is,  to  make  the  sin  alive, 
*  Show,  make  manifest. 


A  Prologue  to  the  Second  Book  of  Moses.       285 

that  it  might  be  felt  and  seen,)  until  the  seed  came,  unto 
whom  it  was  promised :  that  is  to  say,  until  the  children  of 
faith  came,  or  until  Christ  came,  that  seed  in  whom  God 
promised  Abraham  that  all  nations  of  the  world  should  be 
blessed. 

That  is,  the  law  was  given  to  utter  sin,  death,  damna- 
tion, and  curse,  and  to  drive  us  unto  Christ,  in  whom  for- 
giveness, life,  justifying,  and  blessings  were  promised;  that 
we  might  see  so  great  love  of  God  to  usward  in  Christ, 
that  we,  henceforth  overcome  with  kindness,  might  love 
again,  and  of  love  keep  the  commandments. 

Now  he  that  goes  about  to  quiet  his  conscience,  and  to 
justify  himself  with  the  law,  does  but  heal  his  wounds  with 
fretting  corrosives.  And  he  that  goes  about  to  purchase 
grace  with  ceremonies,  doth  but  suck  the  ale  pole*  to 
quench  his  thirst,  inasmuch  as  the  ceremonies  were  not 
given  to  justify  the  heart,  but  to  signify  the  justifying,  and 
forgiveness  that  is  in  Christ's  blood. 

Of  the  ceremonies,  that  they  justify  not,  thou  readest 
Hebrews  x.  It  is  impossible  that  sin  should  be  done  away 
with  the  blood  of  oxen  and  goats.  And  of  the  law  thou 
readest,  Gal.  iii.  If  there  had  been  a  law  given  that  could 
have  quickened  or  given  life,  then  had  righteousness,  or 
justifying,  come  by  the  law  indeed.  Now  the  law  not  only 
quickens  not  the  heart,  but  also  wounds  it  with  conscience 
of  sin,  and  ministers  death  and  damnation  unto  her.  (2  Cor. 
iii.)  So  that  she  must  needs  die  and  be  damned,  except 
she  find  other  remedy.  So  far  it  is  off  that  she  is  justified, 
or  holpen  by  the  law. 

The  New  Testament  is  those  everlasting  promises  which 
are  made  us  in  Christ  the  Lord,  throughout  all  the  Scrip- 
ture. And  that  testament  is  built  on  faith,  and  not  in 
works.  For  it  is  not  said  of  that  testament,  He  that  worketh 
shall  live;  but  "  He  that  believeth  shall  live:"  as  thou  read- 
est, John  iii.  God  so  loved  the  world  that  he  gave  his  only 
begotten  Son,  that  none  which  believe  in  him  should  perish, 
but  have  life  everlasting. 

And  when  this  testament  is  preached  and  believed,  the 
Spirit  enters  the  heart,  and  quickens  it,  and  gives  her  life, 
and  justifies  her.  The  Spirit  also  makes  the  law  a  lively 
thing  in  the  heart,  so  that  a  man  brings  forth  good  works 
of  his  own  accord,  without  compulsion  of  the  law,  without 
fear  of  threatenings,  or  cursings;  yea,  and  without  any  man- 
*  The  pole  or  sign  before  the  ale-house. 


286  Tindal. 

ner  of  respect  or  love  unto  any  temporal  pleasure,  but  of 
the  very  power  of  the  Spirit,  received  through  faith,  as 
thou  readest,  John  i.  He  gave  them  power  to  be  the  sons 
of  God,  in  that  they  believed  on  his  name. 

And  of  that  power  they  work ;  so  that  he  which  hath 
the  Spirit  of  Christ  is  now  no  more  a  child :  he  neither 
learneth  nor  worketh  any  longer  for  pain  of  the  rod,  or  for 
fear  of  imaginary  monsters  or  pleasure  of  apples,  but  does 
all  things  of  his  own  courage:  as  Christ  saith,  John  vii. 
He  that  believeth  on  me  shall  have  rivers  of  living  waters 
flowing  out  of  his  belly.  That  is,  all  good  works,  and  all 
gifts  of  grace  spring  out  of  him  naturally,  and  by  their  own 
accord.  Thou  needest  not  to  wrest  good  works  out  of  him, 
as  a  man  would  wring  verjuice  out  of  crabs ;  nay,  they  flow 
naturally  out  of  him,  as  springs  out  of  rocks. 

The  New  Testament  was  ever,  even  from  the  beginning 
of  the  world.  For  there  were  always  promises  of  Christ  to 
come  by  faith,  in  which  promises  the  elect  were  then  justi- 
fied inwardly  before  God,  as  outwardly  before  the  world, 
by  keeping  of  the  law  and  ceremonies. 

And  in  conclusion,  as  thou  seest  blessings,  or  cursings 
follow  the  breaking  or  keeping  of  the  law  of  Moses ;  even 
so,  naturally,  do  the  blessings  or  cursings  follow  the  break- 
ing or  keeping  of  the  law  of  nature,  out  of  which  spring  all 
our  temporal  laws.  So  that  when  the  people  keep  the  tem- 
poral laws  of  their  land,  temporal  prosperity,  and  all  man- 
ner of  such  temporal  blessings  (as  thou  readest  of  in 
Moses)  do  accompany  them,  and  fall  upon  them.  And, 
contrariwise,  when  they  sin  unpunished,  and  when  the 
rulers  have  no  respect  unto  equity  or  honesty,  then  God 
sends  his  curse  among  them,  as  hunger,  dearth,  murrain, 
pestilence,  war,  oppression,  with  strange  and  wonderful 
diseases,  and  new  kinds  of  misfortune  and  evil  luck. 

If  any  man  ask  me,  seeing  that  faith  justifies  me.  Why 
I  work  ?  I  answer.  Love  compels  me.  For  as  long  as  my 
soul  feels  what  love  God  hath  showed  me  in  Christ,  I  can- 
not but  love  God  again,  and  his  will  and  commandments, 
and  of  love  work  them,  nor  can  they  seem  hard  unto  me. 
I  think  not  myself  better  for  my  working,  nor  seek  heaven, 
nor  a  higher  place  in  heaven,  because  of  it.  For  a  Chris- 
tian works  to  make  his  weak  brother  more  perfect,  and  not 
to  seek  a  higher  place  in  heaven.  I  compare  not  myself 
with  him  that  works  not.  No,  he  that  works  not,  to-day, 
shall  have  grace  to  turn,  and  to  work  to-morrow ;  and  in 


A  Prologue  to  the  Second  Book  of  Moses.       287 

the  mean  time  I  pity  him,  and  pray  for  him.  If  I  had 
wrought  the  will  of  God  these  thousand  years,  and  another 
had  wrought  the  will  of  the  devil  as  long,  and  he  this  day 
turn  and  be  as  well  willing  to  suffer  with  Christ  as  I,  he 
hath  this  day  overtaken  me,  and  is  as  far  come  as  I,  and 
shall  have  as  much  reward  as  I ;  and  I  envy  him  not,  but 
rejoice  most  of  all  as  of  lost  treasure  found.  For  if  I  be 
of  God,  I  have  these  thousand  years  suffered  to  win  him  to 
come  and  praise  the  name  of  God  with  me.  These  thou- 
sand years  I  have  prayed,  sorrowed,  longed,  sighed,  and 
sought  for  that  which  I  have  this  day  found ;  and  therefore 
I  rejoice  with  all  my  might,  and  praise  God,  for  his  grace 
and  mercy.* 

*  The  reader  will  have  observed  that  Tindal  often  dwells  upon 
the  Scriptural  doctrine  respecting  faith  and  works ;  there  is,  how- 
ever, another  passage  in  his  Obedience  of  a  Christian  Man  which 
ought  not  to  be  omitted,  and  may  be  inserted  in  this  place,  as  the 
sul)ject  is  connected  with  the  observations  in  the  text. 

»  Remember  that  Christ  is  the  end  of  all  things.  He  only  is  our 
resting  place,  and  he  is  our  peace.  (Eph.  ii.)  For  as  there  is  no  sal- 
vation  in  any  other  name,  so  is  there  no  peace  in  any  other  name. 
Thou  shalt  never  have  rest  in  thy  soul,  neither  shall  the  worm  of 
conscience  ever  cease  to  gnaw  thine  heart,  till  thou  come  at  Christ; 
till  thou  hear  the  glad  tidings,  how  that  God  for  his  sake  hath  for- 
given thee  all  freely.  If  thou  trust  in  thy  works  there  is  no  rest. 
Thou  shalt  think,  I  have  not  done  enough.  Have  I  done  it  with  so 
great  love  as  I  should  do  ?  Was  I  so  glad  in  doing  as  I  would  be  to 
receive  help  at  my  need?  I  have  left  this  or  that  undone,  and  such 
like.  If  thou  trust  in  confession,  then  shalt  thou  think,  Have  I  told 
all  ?  Have  I  told  all  the  circumstances  ?  Did  I  repent  enough  ?  Had 
I  as  great  sorrow  in  my  repentance  for  my  sins  as  I  had  pleasure 
in  doing  of  them?  Likewise  in  our  holy  pardons  and  pilgrimages 
gettest  thou  no  rest.  For  thou  seest  that  the  very  gods  themselves 
which  sell  their  pardon  so  good  cheap,  or  somewhiles  give  them 
freely  for  glory  sake,  trust  not  therein  themselves.  They  build  col- 
leges, and  make  perpetuities  to  be  prayed  for,  for  ever,  and  lade  the 
lips  of  their  beadsmen  or  chaplains  with  so  many  masses,  and  dirges, 
and  so  long  service,  that  I  have  known  some  that  have  bid  the  devil 
take  their  founders'  souls,  for  very  impatience  and  weariness  of  so 
painful  labour. 

"  As  pertaining  to  good  deeds,  therefore,  do  the  best  thou  canst, 
and  desire  God  to  give  thee  strength  to  do  better  daily ;  but  in  Christ 
put  thy  trust,  and  in  the  pardon  and  promises  that  God  hath  made 
thee  for  his  sake,  and  on  that  rock  build  thine  house,  and  there 
dwell.  For  there  only  shalt  thou  be  sure  from  all  storms  and  tem- 
pests, and  from  all  wily  assaults  of  our  wicked  spirits,  which  study 
with  all  falsehood  to  undermine  us.  And  the  God  of  all  mercy  give 
thee  grace  so  to  do,  unto  whom  be  glory  for  ever.     Amen." 


A  PROLOGUE 


INTO   THE    THIRD    BOOK    OF    MOSES,    CALLED 

LEVITICUS. 

The  ceremonies  which  are  described  in  this  book  were 
chiefl)^  ordained  of  God,  to  occupy  the  minds  of  that  people 
the  Israelites,  and  to  keep  them  from  serving  God  after  the 
imagination  of  their  blind  zeal  and  good  intent — that  their 
consciences  might  be  established,  and  they  sure  that  they 
pleased  God  therein;  which  were  impossible,  if  a  man  did 
of  his  own  head  that  which  was  not  commanded  of  God, 
nor  depended  of  any  appointment  made  between  him  and 
God.  Such  ceremonies  were  unto  them  as  an  ABC,  to 
learn  to  spell  and  read;  and  as  a  nurse,  to  feed  them  with 
milk  and  pap,  and  to  speak  unto  them  after  their  own  capa- 
city, and  to  lisp  the  words  unto  them,  according  as  the 
babes  and  children  of  that  age  might  sound  them  again. 
For  all  that  were  before  Christ  were  in  the  infancy  and 
childhood  of  the  world,  and  saw  that  sun  which  we  see 
openly,  only  through  a  cloud,  and  had  but  feeble  and  weak 
imaginations  of  Christ,  as  children  have  of  men's  deeds:  a 
few  prophets  excepted,  who  yet  described  him  unto  others 
in  sacrifices  and  ceremonies,  likenesses,  riddles,  proverbs, 
and  dark  and  strange  speaking,  until  the  full  age  came 
when  God  would  show  him  openly  unto  the  whole  world, 
and  deliver  them  from  their  shadows  and  cloud-light,  and 
the  heathen  out  of  their  dead  sleep  of  stark  blind  ignorance. 
And  as  the  shades  vanish  away  at  the  coming  of  the  light, 
even  so  do  the  ceremonies  and  sacrifices  at  the  coming  of 
Christ ;  and  are  henceforth  no  more  necessary  than  a  token 
left  in  remembrance  of  a  bargain,  is  necessary  when  the 
bargain  is  fulfilled.  And  though  they  seem  merely  childish, 
yet  they  are  not  altogether  fruitless;  as  the  puppets,*  and 
twenty  manner  of  trifles,  which  mothers  permit  unto  their 
young  children,  are  not  all  in  vain.  For  albeit  such  fantasies 
are  permitted  to  satisfy  the  children's  desires,  yet  as  they 
are  the  mother's  gift,  and  are  done  in  place  and  time  at  her 
commandment,  they  keep  the  children  in  awe,  and  make 
them  know  the  mother,  and  also  make  them  more  apt  against 
a  stronger  age  to  obey  in  things  of  greater  earnest. 

*  Dolls. 
288 


A  Prologue  into  the  Third  Book  of  Moses.       289 

And  moreover,  though  sacrifices  and  ceremonies  can  be 
no  ground  or  foundation  to  build  upon — that  is,  though  we 
can  prove  nought  with  them — yet  when  we  have  once 
found  out  Christ  and  his  mysteries,  then  we  may  borrow 
figures,  that  is  to  say  allegories,  similitudes,  or  examples 
to  open  Christ,  and  the  secrets  of  God  hid  in  Christ,  even 
unto  the  quick,  and  can  declare  them  more  lively  and  sen- 
sibly with  them  than  with  all  the  words  of  the  world.  For 
similitudes  have  more  virtue  and  power  with  them  than 
bare  words,  and  lead  a  man's  understanding  further  into 
the  pith  and  marrow  and  spiritual  understanding  of  the 
thing,  than  all  the  words  that  can  be  imagined.  And 
though  also  all  the  ceremonies  and  sacrifices  have,  as  it 
were,  a  star-light  of  Christ,  yet  some  there  are  that  have, 
as  it  were,  the  light  of  the  broad  day,  a  little  before  the  sun 
rising;  and  express  him,  and  the  circumstances  and  virtue 
of  his  death  so  plainly,  as  if  we  should  play  his  passion  on 
a  scaffold,  or  in  a  stage  play,  openly  before  the  eyes  of  the 
people;*  as  the  scape-goat,  the  brazen  serpent,  the  ox 
burnt  without  the  host,  the  passover  lamb,  &c.  Insomuch 
that  I  am  fully  persuaded,  and  cannot  but  believe  that  God 
had  showed  Moses  the  secrets  of  Christ,  and  the  very  man- 
ner of  his  death  beforehand,  and  commanded  him  to  ordain 
them  for  the  confirmation  of  our  faith,  who  are  now  in  the 
clear  daylight.  And  I  believe  also  that  the  prophets,  who 
followed  Moses  to  confirm  his  prophecies,  and  to  main- 
tain his  doctrine  unto  Christ's  coming,  were  moved  by 
such  things  to  search  further  of  Christ's  secrets.  And 
though  God  would  not  have  the  secrets  of  Christ  generally 
known,  save  unto  a  few  familiar  friends,  which  in  that  in- 
fancy he  made  of  man's  understanding  to  help  the  other 
babes ;  yet  as  they  had  a  general  promise  that  one  of  the 
seed  of  Abraham  should  come  and  bless  them,  even  so  they 
had  a  general  faith  that  God  would  by  the  same  man  save 
them,  though  they  wist  not  by  what  means;  as  the  very 
apostles,  when  it  was  oft  told  them,  yet  could  never  com- 
prehend it,  till  it  was  fulfilled  in  deed. 

And  beyond  all  this,  their  sacrifices  and  ceremonies,  as 

*  The  subjects  of  the  mysteries,  or  stage  plays,  of  those  times 
usually  were  taken  from  Scripture.  The  congregation  of  protestants 
in  London  in  queen  Mary's  reign,  had  met  for  worship  under  sem- 
blance of  attending  one  of  these  representations,  in  December  1557, 
when  Rough,  their  minister,  and  others,  were  taken,  and  shortly 
after  burned.    See  Fox. 

TINDAL.  25 


290  Tindal. 

far  as  the  promises  annexed  unto  them  extend,  so  far  they 
saved  them  and  justified  them  and  stood  them  in  the  same 
stead  as  our  sacraments  do  us ;  not  by  the  power  of  the 
sacrifice  or  deed  itself,  but  by  the  virtue  of  the  faith  in  the 
promise,  which  the  sacrifice  or  ceremony  preached,  and 
whereof  it  was  a  token  or  sign.  For  the  ceremonies  and 
sacrifices  were  left  with  them,  and  commanded  them  to 
keep  the  promise  in  remembrance,  and  to  wake  up  their 
faith.  As  it  is  not  enough  to  send  many  on  errands,  and 
to  tell  them  what  they  shall  do;  but  they  must  have  a  re- 
membrance with  them,  though  it  be  but  a  ring  of  a  rush 
about  one  of  their  fingers.  And  as  it  is  not  enough  to  make 
a  bargain  with  words  only,  but  we  must  put  thereto  an 
oath,  and  give  earnest  to  confirm  the  faith  of  the  person 
with  whom  it  is  made.  And  in  like  manner  if  a  man  pro- 
mise, whatsoever  trifle  it  be,  it  is  not  believed  except  he 
hold  up  his  finger  also;  such  is  the  weakness  of  the  world. 
And  therefore  Christ  himself  used  oftentimes  divers  cere- 
monies in  curing  the  sick,  to  stir  up  their  faith  withal.  As 
for  an  example — it  was  not  the  blood  of  the  lamb  that 
saved  them  in  Egypt,  when  the  angel  smote  the  Egyptians ; 
but  the  mercy  of  God,  and  his  truth,  whereof  that  blood 
was  a  token  and  remembrance,  to  stir  up  their  faith  withal. 
For  though  God  make  a  promise,  yet  it  saves  none  finally, 
but  them  that  long  for  it,  and  pray  God  with  a  strong  faith 
to  fulfil  it,  for  his  mercy  and  truth  only,  and  acknowledge 
their  unworthiness.  And  even  so  our  sacraments,  if  they 
be  truly  ministered,  preach  Christ  unto  us,  and  lead  our 
faith  unto  Christ;  by  which  faith  our  sins  are  done  away, 
and  not  by  the  deed  or  work  of  the  sacrament.  For  as  it 
was  impossible  that  the  blood  of  calves  should  put  away 
sin ;  even  so  is  it  impossible  that  the  water  of  the  river 
should  wash  our  hearts.  Nevertheless,  the  sacraments 
cleanse  us,  and  absolve  us  of  our  sins  as  the  priests  do,  in 
preaching  of  repentance  and  faith,  for  which  cause  either 
of  them  were  ordained ;  but  if  they  preach  not,  whether  it 
be  the  priest  or  the  sacrament,  so  profit  they  not. 

And  if  a  man  allege  Christ,  (John  iii.)  saying.  Except  a 
man  be  born  again  of  water  and  of  the  Holy  Ghost,  he 
cannot  see  the  kingdom  of  God,  and  will  therefore  that 
the  Holy  Ghost  be  present  in  the  water,  and  therefore  that 
the  very  deed  or  work  puts  away  sin;  then  I  will  send 
him  unto  Paul,  who  asked  the  Galatians,  Whether  they 
received  the  Holy  Ghost  by  the  deeds  of  the  law,  or  by 


A  Prologue  into  the  Third  Book  of  Moses.      291 

preaching  of  faith?  and  there  concluded  that  the  Holy- 
Ghost  accompanieth  the  preaching  of  faith,  and  with  the 
word  of  faith  enters  the  heart  and  purgeth  it ;  which  thou 
mayest  also  understand  by  St.  Paul  saying,  Ye  are  born 
anew  out  of  the  water  through  the  word.  So  now  if  bap- 
tism preach  to  me  the  washing  in  Christ's  blood,  so  doth 
the  Holy  Ghost  accompany  it;  and  that  deed  of  preaching, 
through  faith,  doth  put  away  my  sins.  For  the  Holy  Ghost 
is  no  dumb  God,  nor  God  that  goeth  a  mumming.*  If  a 
man  say  of  the  sacrament  of  Christ's  body  and  blood,  that 
it  is  a  sacrifice  as  well  for  the  dead  as  for  the  quick,  and 
therefore  the  very  deed  itself  justifies  and  puts  away  sin;  I 
answer,  that  a  sacrifice  is  the  slaying  of  the  body  of  a 
beast,  or  a  man:  wherefore,  if  it  be  a  sacrifice,  then  is 
Christ's  body  there  slain,  and  his  blood  there  shed;  but 
that  is  not  so.  And  therefore  it  is  properly  no  sacrifice, 
but  a  sacrament,  and  a  memorial  of  that  everlasting  sacri- 
fice, once  for  all,  which  he  offered  upon  the  cross  now  fif- 
teen hundred  years  ago,  and  which  preaches  only  unto 
them  that  are  alive.  And  as  for  them  that  are  dead,  it  is 
as  profitable  unto  them  as  a  candle  in  a  lanthern  without 
light,  is  unto  them  that  walk  by  the  way  in  a  dark  night; 
and  as  the  gospel  sung  in  Latin  is  unto  them  that  under- 
stand it  not  at  all,  and  as  a  sermon  preached  to  him  that  is 
dead,  and  hears  it  not.f  It  preaches  unto  them  that  are 
alive  only;  for  they  that  are  dead,  if  they  died  in  the  faith 
which  that  sacrament  preaches,  they  are  safe,  and  are  past 
all  jeopardy.  For  when  they  were  alive  their  hearts  loved 
the  law  of  God,  and  therefore  sinned  not,  and  were  sorry 
that  their  members  sinned,  and  ever  moved  to  sin,  and 
therefore,  through  faith,  it  was  forgiven  them.  And  now 
their  sinful  members  are  dead,  so  that  they  can  now  sin  no 
more ;  wherefore  it  is  unto  them  that  be  dead  neither  sacra- 
ment nor  sacrifice.  But  under  the  pretence  of  their  soul- 
health,  it  is  a  servant  unto  the  holy  covetousness  of  our 
spiritualty,  and  an  extortioner,  and  a  builder  of  abbeys, 
colleges,  chauntries,  and  cathedrals,  with  false  gotten 
goods,  a  pickpurse,  a  robber,  and  a  bottomless  bag. 

Some  man  would   haply  say,  that  the  prayers  of  the 

*  A  masker,  a  mute  person  in  a  masquerade.  Tindal  also  alludes 
to  the  mummery  of  the  priest  when  officiating  in  the  sacrifice  of  the 
mass,  or  Romish  sacrament  of  the  altar. 

t  Mass  is  frequently  said  for  the  deliverance  of  souls  from  purga- 
tory, and  in  the  canon  or  service  of  the  mass  there  is  especial  com- 
memoration of  the  dead,  or  prayer  for  them. 


292  Tindal. 

mass  help  much;  not  the  living  only,  but  also  the  dead. 
Of  the  hot  fire  of  their  fervent  prayer,  which  consumes 
faster  than  all  the  world  is  able  to  bring  sacrifice,  I  have 
said  sufficiently  in  other  places.  Howbeit,  it  is  not  possi- 
ble to  bring  me  to  believe,  that  the  prayer  which  helps  its 
own  master  unto  no  virtue,  should  purchase  me  the  forgive- 
ness of  sins.  If  I  saw  that  their  prayers  had  obtained  them 
grace  to  live  such  a  life  as  God's  word  did  not  rebuke,  then 
could  I  soon  be  borne  in  hand  that  whatsoever  they  asked 
of  God,  their  prayers  should  not  be  in  vain.  But  now  what 
good  can  he  wish  me  in  his  prayers,  that  envies  me  Christ, 
the  food  and  the  life  of  my  soul?  What  good  can  he  wish 
me,  whose  heart  cleaves  asunder  for  pain,  when  I  am 
taught  to  repent  of  my  evil? 

Furthermore,  because  few  know  the  use  of  the  Old  Testa- 
ment, and  the  most  part  think  it  nothing  necessary  but  to 
make  allegories,  which  they  feign  every  man  after  his  own 
brain  at  wild  adventure,  without  any  certain  rule;  there- 
fore though  I  have  spoken  of  them  in  another  place,  yet, 
lest  the  book  come  not  to  all  men's  hands  that  shall  read 
this,  I  will  speak  of  them  here  also  a  word  or  twain. 

We  had  need  to  take  heed  every  where  that  we  be  not 
beguiled  with  false  allegories,  whether  they  be  drawn  out 
of  the  New  Testament  or  the  Old,  either  out  of  any  other 
story,  or  of  the  creatures  of  the  world,  but  namely  in  this 
book.  Here  a  man  had  need  to  put  on  all  his  spectacles, 
and  to  arm  himself  against  invisible  spirits. 

First,  allegories  prove  nothing  (and  by  allegories  under- 
stand examples  or  similitudes  borrowed  of  strange  matters, 
and  of  another  thing  than  thou  entreatest  of)  As  though 
circumcision  be  a  figure  of  baptism,  yet  thou  canst  not 
prove  baptism  by  circumcision.  For  this  argument  were 
very  feeble;  the  Israelites  were  circumcised,  therefore  we 
must  be  baptized.  And  in  like  manner,  though  the  oflfer- 
ing  of  Isaac  were  a  figure  or  example  of  the  resurrection, 
yet  is  this  argument  nought — Abraham  would  have  ofl«red 
Isaac,  but  God  delivered  him  from  death,  therefore  we  shall 
rise  again,  and  so  forth  in  all  other. 

But  the  very  use  of  allegories  is  to  declare  and  open  a 
text,  that  it  may  be  the  better  perceived  and  understood. 
As  when  I  have  a  clear  text  of  Christ  and  the  apostles, 
that  I  must  be  baptized,  then  I  may  borrow  an  example  of 
circumcision  to  express  the  nature,  power,  and  fruit,  or 
effect  of  baptism.     For  as  circumcision  was  unto  them  a 


A  Prologue  into  the  Third  Book  of  Moses.       293 

common  badge,  signifying  that  they  were  all  soldiers  of 
God,  to  war  his  war,  and  separating  them  from  all  other 
nations,  disobedient  unto  God  ;  even  so  baptism  is  our 
common  badge,  and  sure  earnest  and  perpetual  memorial 
that  we  pertain  unto  Christ,  and  are  separated  from  all 
that  are  not  Christ's.  And  as  circumcision  was  a  token, 
certifying  them  that  they  were  received  into  the  favour  of 
God,  and  their  sins  forgiven  them,  even  so  baptism  certi- 
fied us  that  we  are  washed  in  the  blood  of  Christ,  and  re- 
ceived to  favour  for  his  sake;  and  as  circumcision  signified 
unto  them  the  cutting  away  of  their  own  lusts,  and  slaying 
of  their  free-will,  as  they  call  it,  to  follow  the  will  of  God  ; 
even  so  baptism  signifies  unto  us  repentance,  and  the  mor- 
tifying of  our  unruly  members  and  body  of  sin,  to  walk  in 
a  new  life,  and  so  forth. 

And  likewise,  though  the  saving  of  Noah,  and  of  them 
that  were  with  him  in  the  ship,  through  water,  is  a  figure, 
that  is  to  say,  an  example  and  likeness  of  baptism,  as  Peter 
makes  it,  (1  Pet.  iii.)  yet  I  cannot  prove  baptism  therewith, 
but  describe  it  only.  For  as  the  ship  saved  them  in  the 
water  through  faith,  in  that  they  believed  God,  and  as  the 
others  that  would  not  believe  Noah  perished ;  even  so  bap- 
tism saves  us  through  the  word  of  faith  which  it  preaches, 
when  all  the  world  of  the  unbelieving  perish.  And  Paul 
(1  Cor.  X.)  makes  the  sea  and  the  cloud  a  figure  of  bap- 
tism, by  which,  and  a  thousand  more,  I  might  declare  it, 
but  not  prove  it.  Paul  also,  in  the  same  place,  makes  the 
rock  out  of  which  Moses  brought  water  unto  the  children 
of  Israel,  a  figure  or  example  of  Christ;  not  to  prove 
Christ,  (for  that  were  impossible,)  but  to  describe  Christ 
only.  Even  as  Christ  himself  (John  iii.)  borrows  a  simili- 
tude or  figure  of  the  brazen  serpent  to  lead  Nicodemus 
from  his  earthly  imagination  into  the  spiritual  understand- 
ing of  Christ,  saying :  As  Moses  lifted  up  a  serpent  in  the 
wilderness,  so  must  the  Son  of  man  be  lifted  up,  that  none 
that  believe  in  him  perish,  but  have  everlasting  life.  By 
which  similitude,  the  virtue  of  Christ's  death  is  better  de- 
scribed than  thou  couldest  declare  it  with  a  thousand  words. 
For  as  those  murmurers  against  God,  as  soon  as  they  re- 
pented, were  healed  of  their  deadly  wounds,  through  look- 
ing on  the  brazen  serpent  oqly,  without  medicine  or  any 
other  help,  yea,  and  without  any  other  reason  but  that 
God  hath  said  it  should  be  so,  and  not  to  murmur  again, 
25* 


294  Tindal. 

but  to  leave  their  murmuring:  even  so  all  that  repent, 
and  believe  in  Christ,  are  saved  from  everlasting  death, 
of  pure  grace,  without,  and  before  their  good  works,  and 
not  to  sin  again,  but  to  fight  against  sin,  and  henceforth  to 
sin  no  more. 

Even  so  with  the  ceremonies  of  this  book  thou  canst 
prove  nothing,  save  describe,  and  declare  only  the  putting 
away  of  our  sins  through  the  death  of  Christ.  For  Christ 
is  Aaron  and  Aaron's  sons,  and  all  that  offer  the  sacrifice 
to  purge  sin.  And  Christ  is  all  manner  of  offering  that  is 
offered;  he  is  the  ox,  the  sheep,  the  goat,  the  kid,  and 
lamb;  he  is  the  ox  that  is  burnt  without  the  host,  and  the 
scape-goat  that  carried  all  the  sin  of  the  people  away  into 
the  wilderness.  For  as  they  purged  the  people  from  their 
worldly  uncleannesses  through  blood  of  the  sacrifices,  even 
so  doth  Christ  purge  us  from  the  uncleanness  of  everlast- 
ing death  with  his  own  blood;  and  as  their  worldly  sins 
could  no  otherwise  be  purged  than  by  blood  of  sacrifices, 
even  so  can  our  sins  be  no  otherwise  forgiven  than  through 
the  blood  of  Christ.  All  the  deeds  in  the  world,  save  the 
blood  of  Christ,  can  purchase  no  forgiveness  of  sins;  for 
our  deeds  do  but  help  our  neighbour,  and  mortify  the  flesh, 
and  help  that  we  sin  no  more ;  but  if  we  have  sinned,  it 
must  be  freely  forgiven  through  the  blood  of  Christ,  or  re- 
main for  ever. 

And  in  like  manner,  of  the  lepers  thou  canst  prove  no- 
thing. Thou  canst  never  conjure  out  confession  thence, 
how  belt  thou  hast  a  handsome  example  there  to  open  the 
binding  and  loosing  of  our  priests,  with  the  key  of  God's 
word;  for  as  they  made  no  man  a  leper,  even  so  ours 
have  no  power  to  command  any  man  to  be  in  sin,  or  to  go 
to  purgatory  or  hell.  And  therefore,  (inasmuch  as  binding 
and  loosing  is  one  power,)  as  those  priests  healed  no  man, 
even  so  ours  cannot  of  their  invisible  and  dumb  power 
drive  any  man's  sins  away,  or  deliver  him  from  hell, 
or  feigned  purgatory.  Howbeit,  if  they  preached  God's 
word  purely,  which  is  the  authority  that  Christ  gave  them, 
then  they  should  bind  and  loose,  kill  and  make  alive  again, 
make  unclean  and  clean  again,  and  send  to  hell  and  fetch 
thence  again,  so  mighty  is  God's  word.  For  if  they 
preach  the  law  of  God,  they  should  bind  the  consciences 
of  sinners  with  the  bonds  of  the  pains  of  hell,  and  bring 
them  unto  repentance.     And  then  if  they  preached  unto 


A  Prologue  into  the  Fourth  Book  of  Moses.      295 

them  the  mercy  that  is  in  Christ,  they  should  loose  them, 
and  quiet  their  raging  consciences,  and  certify  them  of  the 
favour  of  God,  and  that  their  sins  be  forgiven. 

Finally,  beware  of  allegories ;  for  there  is  not  a  more 
handsome  or  apt  thing  to  beguile  withal  than  an  allegory ; 
nor  a  more  subtle  and  pestilent  thing  in  the  world  to  per- 
suade a  false  matter  than  an  allegory.  And  contrariwise; 
there  is  not  a  better,  more  vehement,  or  mightier  thing  to 
make  a  man  understand  withal  than  an  allegory.  For 
allegories  make  a  man  quick  witted,  and  print  wisdom  in 
him ;  and  make  it  to  abide,  where  bare  words  go  but  in  at 
the  one  ear,  and  out  at  the  other.  As  this,  with  such  like 
sayings:  "  Put  salt  to  all  your  sacrifices;"  instead  of  this 
sentence,  "  Do  all  your  deeds  with  discretion,"  grateth  and 
biteth  (if  it  be  understood)  more  than  plain  words.  And 
when  I  say,  instead  of  these  words,  "  Boast  not  yourself  of 
your  good  deeds,"  "  Eat  not  the  blood,  nor  the  fat  of  your 
sacrifice;"  there  is  as  great  difference  between  them  as 
there  is  distance  between  heaven  and  earth.  For  the  life 
and  beauty  of  all  good  deeds  is  of  God,  and  we  are  but  the 
carrion-lean,  we  are  only  the  instrument  whereby  God 
worketh  only,  but  the  power  is  his.  As  God  created  Paul 
anew,  poured  his  wisdom  into  him,  gave  him  might,  and 
promised  him  that  his  grace  should  never  fail  him,  &c.  and 
all  without  deservings,  except  that  murdering  the  saints, 
and  making  them  curse  and  rail  on  Christ,  be  meritorious. 
Now,  as  it  is  death  to  eat  the  blood  or  fat  of  any  sacrifice, 
is  it  not,  think  ye,  damnable  to  rob  God  of  his  honour,  and 
to  glorify  myself  with  his  honour? 


THE  PROLOGUE 

IKTO  THE  FOURTH  BOOK  OF  MOSES,  CALLED 

NUMERI. 

In  the  second  and  third  book  they  received  the  law ;  and 
in  this  fourth  they  begin  to  work  and  to  practise.  Of  which 
practising  you  see  many  good  examples  of  unbelief,  and 
what  free-will  doeth,  when  she  taketh  in  hand  to  keep  the 
law  of  her  own  power,  without  help  of  faith  in  the  promises 


296  TindaL 

of  God — how  she  leaveth  her  masters'  carcasses  by  the 
way  in  the  wilderness,  and  bringeth  them  not  into  the  land 
of  rest.  Why  could  they  not  enter  in?  Because  of  their 
unbelief.  (Heb.  iii.)  For  had  they  believed,  so  had  they 
been  under  grace,  and  their  old  sins  had  been  forgiven 
them;  and  power  should  have  been  given  them  to  have 
fulfilled  the  law  thenceforth,  and  they  should  have  been 
kept  from  all  temptations  that  had  been  too  strong  for  them. 
For  it  is  written,  (John  i.)  He  gave  them  power  to  be  the 
sons  of  God,  through  believing  in  his  name.  Now  to  be 
the  son  of  God  is  to  love  God  and  his  commandments,  and 
to  walk  in  his  way  after  the  example  of  his  Son,  Christ. 
But  these  people  took  upon  them  to  work  without  faith,  as 
thou  seest  in  the  xivth  of  this  book,  where  they  would  fight, 
and  also  did,  without  the  word  of  promise;  even  when  they 
were  warned  that  they  should  not.  And  in  the  xvith  again, 
they  would  please  God  with  their  holy,  faithless  works  (for 
where  God's  word  is  not  there  can  be  no  faith) ;  but  the  fire 
of  God  consumed  their  holy  works,  as  it  did  Nadab  and 
Abihu.  (Levit.  x.)  And  from  these  unbelievers  turn  thine 
eyes  unto  the  pharisees,  who  before  the  coming  of  Christ 
in  his  flesh,  had  laid  the  foundation  of  free-will  after  the 
same  example.  Whereon  they  built  holy  works  after  their 
own  imagination,  without  faith  of  the  word,  so  fervently, 
that  for  the  great  zeal  of  them,  they  slew  the  King  of  all 
holy  works,  and  the  Lord  of  free-will,  who  only  through 
his  grace  maketh  the  will  free,  and  looseth  her  from  bon- 
dage of  sin,  and  giveth  her  love  and  desire  unto  the  laws 
of  God,  and  power  to  fulfil  them.  And  so  through  their 
holy  works  done  by  the  power  of  free-will,  they  excluded 
themselves  out  of  the  holy  rest  of  forgiveness  of  sins,  by 
faith  in  the  blood  of  Christ. 

Concerning  vows,  whereof  thou  readest  in  the  xxxth 
chapter,  there  may  be  many  questions;  whereunto  I  an- 
swer shortly,  that  we  ought  to  put  salt  to  all  our  offerings ; 
that  is,  we  ought  to  minister  knowledge  in  all  our  works, 
and  to  do  nothing  whereof  we  cannot  give  a  reason  out  of 
God's  words.  We  now  are  in  the  daylight,  and  all  the 
secrets  of  God,  and  all  his  counsel  and  will  is  opened  unto 
us,  and  He  that  was  promised  should  come  and  bless  us, 
is  come  already,  and  hath  shed  his  blood  for  us,  and  hath 
blessed  us  with  all  manner  of  blessings,  and  hath  obtained 
all  grace  for  us,  and  in  him  we  have  all.  Wherefore  God 
henceforth  will  receive  no  more  sacrifices  of  beasts  of  us, 


A  Prologue  into  the  Fourth  Book  of  Moses.      297 

as  thou  readest,  Heb.  x.  If  thou  burn  unto  God  the  blood 
or  fat  of  beasts,  to  obtain  forgiveness  of  sins  thereby,  or 
that  God  should  the  better  hear  thy  request,  then  thou  dost 
wrong  unto  the  blood  of  Christ,  and  Christ  unto  thee  is  dead 
in  vain.  For  in  him  God  hath  promised  not  forgiveness 
of  sins  only,  but  also  whatsoever  we  ask  to  keep  us  from 
sin  and  temptation  withal.  If  thou  repent  not  of  thy  sin, 
it  is  impossible  that  thou  shouldest  believe  that  Christ  had 
delivered  thee  from  the  danger  thereof.  If  thou  believe  not 
that  Christ  hath  delivered  thee,  it  is  impossible  that  thou 
shouldest  love  God's  commandments.  If  thou  love  not  the 
commandments,  Christ's  Spirit  is  not  in  thee,  which  is  the 
earnest  of  forgiveness  of  sin,  and  of  salvation. 

For  Scripture  teaches,  first  repentance,  then  faith  in 
Christ,  that  for  his  sake,  sin  is  forgiven  to  them  that  re- 
pent; then  good  works,  which  are  nothing  save  the  com- 
mandment of  God  only.  And  the  commandments  are  no- 
thing else,  save  the  helping  of  our  neighbours  at  their  need, 
and  the  taming  of  our  members,  that  they  might  be  pure 
also,  as  the  heart  is  pure  through  hate  of  vice  and  love  of 
virtue,  as  God's  word  teaches  us,  which  works  must  pro- 
ceed out  of  the  faith :  that  is,  I  must  do  them  for  the  love 
which  I  have  to  God,  for  that  great  mercy  which  he  hath 
showed  me  in  Christ,  or  else  I  do  them  not  in  the  sight  of 
God.  And  that  I  faint  not  in  the  pain  of  the  slaying  of  the 
sin  that  is  in  my  flesh,  mine  help  is  the  promise  of  the  as- 
sistance of  the  power  of  God,  and  the  comfort  of  the  reward 
to  come;  which  reward  I  ascribe  unto  the  goodness,  mercy, 
and  truth  of  the  Promisor,  who  hath  chosen  me,  called  me, 
taught  me,  and  given  me  the  earnest  thereof;  and  not  unto 
the  merits  of  my  doings,  or  suff'erings.  For  all  that  I  do 
and  suffer,  is  but  the  way  to  the  reward,  and  not  the  de- 
serving thereof* 

*  A  considerable  part  of  this  prologue,  relating  to  the  monastic 
orders  and  vows,  has  been  omitted. 


A  PROLOGUE 


INTO  THE  FIFTH  BOOK  OF  MOSES,  CALLED 


DEUTERONOMY. 


This  is  a  book  worthy  to  be  read  in,  day  and  night,  and 
never  to  be  out  of  hand.  For  it  is  the  most  excellent  of 
all  the  books  of  Moses.  It  is  easy  also  and  light,  and  a 
very  pure  gospel,  that  is,  a  preaching  of  faith  and  love; 
deducing  the  love  to  God  out  of  faith,  and  the  love  of  a 
man's  neighbour  out  of  the  love  of  God.  Herein  also  thou 
mayest  learn  right  meditation  or  contemplation,  which  is 
nothing  else  save  the  calling  to  mind,  and  a  repeating  in 
the  heart,  of  the  glorious  and  wonderful  deeds  of  God,  and 
of  his  terrible  handling  of  his  enemies,  and  merciful  en- 
treating of  them  that  come  when  he  calleth  them,  which 
this  book  doth,  and  almost  nothing  else. 

In  the  four  first  chapters  Moses  rehearses  the  benefits 
of  God  done  unto  them,  to  provoke  them  to  love;  and  his 
mighty  deeds  done  above  all  natural  power,  and  beyond 
all  natural  capacity  of  faith,  that  they  might  believe  God, 
and  trust  in  him,  and  in  his  strength.  And  thirdly  he  re- 
hearses the  fierce  plagues  of  God  upon  his  enemies,  and  on 
those  who  through  impatience  and  unbelief  fell  from  him; 
partly  to  tame  and  abate  the  appetites  of  the  flesh  which 
alway  fight  against  the  Spirit,  and  partly  to  bridle  the  wild 
raging  lusts  of  those  in  whom  was  no  Spirit ;  that  though 
they  had  no  power  to  do  good  of  love,  yet  at  the  least,  they 
should  abstain  from  outward  evil,  for  fear  of  wrath  and 
cruel  vengeance  which  should  fall  upon  them,  and  shortly 
find  them  out,  if  they  cast  up  God's  nurture,  and  run  at 
riot  beyond  his  laws  and  ordinances. 

Moreover  he  charges  them  to  put  nought  to,  nor  take 
aught  away  from  God's  words,  but  to  be  diligent  only  to 
keep  them  in  remembrance,  and  in  the  heart,  and  to  teach 
their  children  for  fear  of  forgetting.  And  to  beware  either 
298 


A  Prologue  into  the  Fifth  Book  of  Moses.        299 

of  making  imagery,  or  of  bowing  themselves  unto  images, 
saying.  Ye  saw  no  image  when  God  spake  unto  you,  but 
heard  a  voice  only,  and  that  voice  keep,  and  thereunto 
cleave,  for  it  is  your  life  and  it  shall  save  you.  And  finally 
if,  as  the  frailty  of  all  flesh  is,  they  shall  have  fallen  from 
God,  and  he  have  brought  them  into  trouble,  adversity,  and 
cumbrance  and  all  necessity ;  yet  if  they  repent  and  turn, 
he  promises  them,  that  God  shall  remember  his  mercy,  and 
receive  them  to  grace  again. 

In  the  fifth  chapter  Moses  repeats  the  ten  command- 
ments ;  and  that  they  might  see  a  cause  to  do  them  of  love, 
he  bids  them  remember  that  they  were  bound  in  Egypt, 
and  how  God  dehvered  them  with  a  mighty  hand,  and  a 
stretched  out  arm,  to  serve  him,  and  to  keep  his  command- 
ments ;  as  Paul  saith  that  we  are  bought  with  Christ's  blood, 
and  therefore  are  his  servants,  and  not  our  own,  and  ought 
to  seek  his  will  and  honour  only,  and  to  love  and  serve  one 
another  for  his  sake. 

In  the  sixth  he  sets  out  the  fountain  of  all  command- 
ments— that  is,  that  they  believe  there  is  but  one  God  who 
doeth  all,  and  therefore  ought  only  to  be  loved  with  all  the 
heart,  all  the  soul,  and  all  the  might.  For  love  only  is  the 
fulfilling  of  the  commandments,  as  Paul  also  saith  unto  the 
Romans  and  Galatians  likewise.  He  warns  them  also  that 
they  forget  not  the  commandments,  but  teach  them  their 
children,  and  show  their  children  also  how  God  delivered 
them  out  of  the  bondage  of  the  Egyptians,  to  serve  him  and 
his  commandments,  that  the  children  might  see  a  cause  to 
work  of  love  likewise. 

The  seventh  is  altogether  of  faith :  he  removes  all  oc- 
casions that  might  withdraw  them  from  the  faith,  and  pulls 
them  also  from  all  confidence  in  themselves,  and  stirs  them 
up  to  trust  in  God,  boldly  and  only. 

Of  the  eighth  chapter  thou  seest  that  the  cause  of  temp- 
tation is,  that  a  man  might  see  his  own  heart.  For  when 
I  am  brought  into  that  extremity,  that  I  must  either  suffer 
or  forsake  God,  then  I  shall  feel  how  much  I  believe  and 
trust  in  him,  and  how  much  I  love  him.  In  like  manner, 
if  my  brother  do  me  evil  for  my  good,  then  if  I  love  him 
when  there  is  no  cause  in  him,  I  see  that  my  love  was  of 
God,  and  even  so  if  I  then  hate  him,  I  feel  and  perceive 
that  my  love  was  but  worldly;  and  finally  he  stirs  them  to 
the  faith  and  love  of  God,  and  drives  them  from  all  confi- 
dence in  their  ownselves. 


300  Tindal. 

In  the  ninth  also  he  moves  them  unto  faith,  and  to  put 
their  trust  in  God,  and  draws  them  from  confidence  of 
themselves,  by  rehearsing  all  the  wickedness  which  they 
had  wrought,  from  the  first  day  he  knew  them  unto  that 
same  day.  And  in  the  end  he  repeats  how  he  besought 
God  in  Horeb,  and  overcame  him  with  prayer,  where  thou 
mayest  learn  the  right  manner  to  pray. 

In  the  tenth  he  reckons  up  the  pith  of  all  laws,  and  the 
keeping  of  the  law  in  the  heart ;  which  is  to  fear  God,  love 
him,  and  serve  him  with  all  the  heart,  soul,  and  might,  and 
keep  his  commandments  of  love.  And  he  shows  a  reason 
why  they  should  do  that — even  because  God  is  Lord  of 
heaven  and  earth,  and  hath  also  done  all  for  them  of  his 
own  goodness,  without  their  deserving.  And  then  out  of 
the  love  unto  God,  he  brings  the  love  unto  a  man's  neigh- 
bour, saying,  God  is  Lord  above  all  lords,  and  loveth  all 
his  servants  indifferently,  as  well  the  poor  and  feeble,  and 
the  stranger,  as  the  rich  and  mighty,  and  therefore  willeth 
that  we  love  the  poor  and  the  stranger.  And  he  adds  a 
cause,  For  ye  were  strangers,  and  God  delivered  you,  and 
hath  brought  you  unto  a  land  where  ye  be  at  home.  Love 
the  stranger  therefore  for  his  sake. 

In  the  eleventh  he  exhorts  them  to  love  and  fear  God, 
and  rehearses  the  terrible  deeds  of  God  upon  his  enemies, 
and  on  them  that  rebelled  against  him.  And  he  testifies 
unto  them  both  what  will  follow,  if  they  love  and  fear  God, 
and  what  also  if  they  despise  him,  and  break  his  command- 
ments. 

In  the  twelfth  he  commands  to  put  out  of  the  way  all 
that  might  be  an  occasion  to  hurt  the  faith,  and  forbids  to 
do  aught  afi;er  their  own  minds,  or  to  alter  the  word  of  God. 

In  the  thirteenth  he  forbids  to  hearken  unto  aught  save 
unto  God's  word ;  no,  though  he  who  counsels  the  contrary 
should  come  with  miracles,  as  Paul  saith  unto  the  Gala- 
tians. 

In  the  fourteenth,  the  beasts  are  forbidden,  partly  for 
uncleanness  of  them,  and  partly  to  cause  hate  between  the 
heathen  and  them,  that  they  should  have  no  conversation 
together,  in  that  one  abhorred  what  the  other  ate.  Unto 
the  fifteenth  chapter  all  pertain  unto  faith  and  love  chiefly, 
and  in  this  fifteenth,  he  begins  to  treat  more  specially  of 
things  pertaining  unto  the  commonwealth,  and  equity,  and 
exhorts  unto  the  love  of  a  man's  neighbour.  And  in  the 
sixteenth,  among  other  things,  he  forgets  not  the  same. 


A  Prologue  into  the  Fifth  Book  of  Moses.       301 

And  in  the  seventeenth  he  treats  of  right  and  equity  chiefly, 
insomuch  that  when  he  looks  unto  faith  and  unto  the  punish- 
ment of  idolaters,  he  yet  ends  in  a  law  of  love  and  equity; 
forbidding  to  condemn  any  man  under  less  than  two  wit- 
nesses at  the  least,  and  commands  to  bring  the  trespasser 
unto  the  open  gate  of  the  city,  where  all  men  go  in  and 
out,  that  all  men  might  hear  the  cause  and  see  that  he  had 
but  right.  But  the  pope  has  found  a  better  way;  even  to 
oppose  him  without  any  accuser,  and  that  secretly,  that  no 
man  know  whether  he  have  right  or  no,  either  hear  his 
articles  or  answer;  for  fear  lest  the  people  should  search 
whether  it  were  so  or  no. 

In  the  eighteenth  he  forbids  all  false  and  devilish  crafts 
that  hurt  true  faith.  Moreover,  because  the  people  could 
not  hear  the  voice  of  the  law  spoken  to  them  in  fire,  he 
promises  them  another  prophet  to  bring  them  better  tidings, 
which  was  spoken  of  Christ  our  Saviour. 

The  nineteenth,  and  unto  the  end  of  the  twenty-seventh, 
is  almost  altogether  of  love  unto  our  neighbours,  and  of 
laws  of  equity  and  honesty,  with  now  and  then  a  respect 
unto  faith. 

The  twenty-eighth  is  a  terrible  chapter,  and  to  be  trem- 
bled at :  a  Christian  man's  heart  might  well  bleed  for  sor- 
row at  the  reading  of  it,  for  fear  of  the  wrath  that  is  like 
to  come  upon  us,  according  unto  all  the  curses  which  thou 
there  readest.  For  according  unto  these  curses  hath  God 
dealt  with  all  nations,  after  they  were  fallen  into  the  abo- 
minations of  blindness. 

The  twenty-ninth  is  alike  terrible,  with  a  godly  lesson 
in  the  end,  that  we  should  leave  searching  of  God's  secrets, 
and  give  diligence  to  walk  according  to  that  he  hath  opened 
unto  us.  For  the  keeping  of  the  commandments  of  God 
teaches  wisdom ;  as  thou  mayest  see  in  the  same  chapter, 
where  Moses  saith,  Keep  the  commandments,  that  ye  may 
understand  what  ye  ought  to  do.  But  to  search  God's 
secrets  blinds  a  man,  as  is  well  proved  by  the  swarms  of 
our  sophisters,  whose  wise  books  now  when  we  look  in  the 
Scripture,  are  found  but  full  of  foolishness. 


TINDAL.  26 


PROLOGUES 

UPON 

THE    GOSPELS. 

From  the  edition  of  TindaVs  translation  of  the  Testament, 

PRINTED  A.  D.  1533. 
PROLOGUE  UPON  THE  GOSPEL  OF  ST.  MATTHEW. 

Here  hast  thou,  most  dear  reader,  the  New  Testament, 
or  covenant  made  with  us  of  God  in  Christ's  blood,  which 
I  have  looked  over  again,  now  at  the  last,  with  all  dili- 
gence, and  compared  it  with  the  Greek,  and  have  weeded 
out  of  it  many  faults  which  lack  of  help  at  the  beginning, 
and  oversight  did  sow  therein.  If  aught  seem  changed,  or 
not  altogether  agreeing  with  the  Greek,  let  the  finder  of  the 
fault  consider  the  Hebrew  phrase,  or  manner  of  speech  left 
in  the  Greek  words,  whose  preterperfect  tense  and  present 
tense  are  oft  both  one,  and  the  future  tense  is  the  optative 
mood  also,  and  the  future  tense  oft  the  imperative  mood  in 
the  active  voice,  and  in  the  passive  ever.  Likewise  person 
for  person,  number  for  number,  and  interrogation  for  a  con- 
ditional, and  such  like  is  with  the  Hebrews  a  common 
usage.  I  have  also  in  many  places  set  light*  in  the  margin 
to  understand  the  text  by.  If  any  man  find  faults  either 
with  the  translation,  or  aught  beside,  (which  is  easier  for 
many  to  do  than  so  well  to  have  translated  it  themselves 
of  their  own  understanding,  at  the  beginning  without  an 
ensample,)  to  the  same  it  shall  be  lawful  to  translate  it 
themselves,  and  to  put  what  they  please  thereto.  If  I  shall 
perceive,  either  by  myself,  or  by  information  of  other,  that 
aught  has  escaped  me,  or  might  more  plainly  have  been 
translated,  I  will  shortly  after  cause  it  to  be  amended. 
Howbeit,  in  many  places,  methinks  it  better  to  put  a  de- 
claration in  the  margin,  than  to  run  too  far  from  the  text. 
And  in  many  places  where  the  text  seemeth  at  the  first 
hard  to  be  understood,  yet  the  circumstances  before  and 
after,  and  often  reading  together,  make  it  plain  enough. 

Moreover,  because  the  kingdom  of  heaven,  which  is  the 

*  An  interpretation. 
302 


Prologue  upon  the  Gospel  of  St.  Matthew.       303 

Scripture  and  word  of  God,  may  be  so  locked  up  that  he 
which  readeth  it  or  heareth  it  cannot  understand  it,  as 
Christ  testifies  that  the  scribes  and  pharisees  had  so  shut 
it  up,  (Matt,  xxiii.)  and  had  taken  away  the  key  of  know- 
ledge, (Luke  xi.)  that  the  Jews  who  thought  themselves 
within,  were  so  locked  out,  and  are  so  to  this  day,  that 
they  can  understand  no  sentence  of  the  Scripture,  unto 
their  salvation,  though  they  can  rehearse  the  text  every 
where  and  dispute  thereof  as  subtily  as  the  popish  doctors 
of  Dunces  dark  learning,*  who  with  their  sophistry  served 
us  as  the  pharisees  did  the  Jews. 

Therefore,  that  I  might  be  found  faithful  to  my  Father 
and  Lord,  in  distributing  unto  my  brethren  and  fellows  of 
one  faith  their  due  and  necessary  food,  so  dressing  it  and 
seasoning  it,  that  the  weak  stomachs  may  receive  it  also, 
and  be  the  better  for  it;  I  thought  it  my  duty,  most  dear 
reader,  to  warn  thee  before,  and  to  show  thee  the  right 
way  in,  and  to  give  thee  the  true  key  to  open  it,  and  to 
arm  thee  against  false  prophets,  and  malicious  hypocrites ; 
whose  perpetual  study  is  to  blind  the  Scripture  with  glosses, 
and  there  to  lock  it  up,  where  it  should  save  the  soul ;  and 
to  make  us  shoot  at  a  wrong  mark,  to  put  our  trust  in 
those  things  that  profit  their  bellies  only,  and  slay  our  souls. 

The  right  way,  yea,  and  the  only  way,  to  understand  the 
Scripture  unto  salvation,  is  that  we  earnestly  and  above  all 
things,  search  for  the  profession  of  our  baptism,  or  cove- 
nants made  between  God  and  us.  As  for  an  example, 
Christ  saith,  (Matt,  v.)  Happy  are  the  merciful,  for  they 
shall  obtain  mercy.  Lo,  here  God  hath  made  a  covenant 
with  us,  to  be  merciful  unto  us,  if  we  will  be  merciful  one 
to  another;  so  that  the  man  who  showeth  mercy  unto  his 
neighbour,  may  be  bold  to  trust  in  God  for  mercy,  at  all 
needs.  And  contrariwise,  judgment  without  mercy  shall 
be  to  him  that  showeth  not  mercy.  So  now,  if  he  that 
showeth  no  mercy,  trust  in  God  for  mercy,  his  faith  is 
carnal  and  worldly,  and  but  vain  presumption:  for  God 
hath  promised  mercy  only  to  the  merciful.  And  therefore 
the  merciless  have  not  God's  word  that  they  shall  have 
mercy,  but  contrariwise,  that  they  shall  have  judgment 
without  mercy.  And,  (Matt,  vi.)  If  ye  shall  forgive  men 
their  faults,  your  heavenly  Father  shall  forgive  you;  but 
and  if  ye  shall  not  forgive  men  their  faults,  no  more  shall 
your  Father  forgive  you  your  faults. 

*  Duns  Scotus  and  other  scholastic  divines. 


304  Tindal. 

Here  also  by  the  virtue  and  strength  of  this  covenant, 
wherewith  God  of  his  mercy  hath  bound  himself  to  us  un- 
worthy, he  that  forgiveth  his  neighbour  may  be  bold,  when 
he  returneth  and  amendeth,  to  believe  and  trust  in  God  for 
remission  of  whatsoever  he  hath  done  amiss.  And  contra- 
riwise, he  that  will  not  forgive,  cannot  but  despair  of  for- 
giveness in  the  end,  and  fear  judgment  without  mercy. 

The  general  covenant,  wherein  all  others  are  compre- 
hended and  included,  is  this.  If  we  meek  ourselves*  to  God, 
to  keep  all  his  laws,  after  the  example  of  Christ,  then  God 
hath  bound  himself  unto  us,  to  keep  and  make  good  all  the 
mercies  promised  in  Christ  in  all  the  Scripture. 

All  the  whole  law  which  was  given  to  utter  our  corrupt 
nature,  is  comprehended  in  the  ten  commandments.  And 
the  ten  commandments  are  comprehended  in  these  two, 
Love  God  and  thy  neighbour.  And  he  that  loveth  his 
neighbour  in  God  and  Christ,  fulfilleth  these  two,  and  con- 
sequently the  ten,  and  finally  all  the  other.  Now  if  we 
love  our  neighbours  in  God  and  Christ,  that  is,  if  we  be 
loving,  kind,  and .  merciful  to  them,  because  God  hath 
created  them  unto  his  likeness,  and  Christ  hath  redeemed 
them  and  bought  them  with  his  blood,  then  may  we  be 
bold  to  trust  in  God,  through  Christ  and  his  deserving,  for 
all  mercy.  For  God  hath  promised  and  bound  himself  to 
us,  to  show  us  all  mercy,  and  to  be  a  Father  almighty  to 
us,  so  that  we  shall  not  need  to  fear  the  power  of  all  our 
adversaries. 

Now  if  any  man  that  submitteth  not  himself  to  keep  the 
commandments,  do  think  that  he  hath  any  faith  in  God, 
the  same  man's  faith  is  vain,  worldly,  damnable,  devilish, 
and  plain  presumption,  as  is  above  said,  and  is  no  faith 
that  can  justify,  or  be  accepted  before  God.  And  that  it  is 
that  James  meaneth  in  his  epistle.  For  how  can  a  man 
believe,  saith  Paul,  without  a  preacher,  (Rom.  x.)  Now 
read  all  the  Scripture,  and  see  where  God  sent  any  to 
preach  mercy  to  any,  save  unto  them  only  that  repent,  and 
turn  to  God  with  all  their  hearts,  to  keep  his  command- 
ments. Unto  the  disobedient,  that  will  not  turn,  is  threat- 
ened wrath,  vengeance,  and  damnation,  according  to  all  the 
terrible  acts  and  fearful  examples  of  the  Bible. 

Faith  now  in  God  the  Father,  through  our  Lord  Jesus 
Christ,  according  to  the  covenants  and  appointment  made 
between  God  and  us,  is  our  salvation.  Wherefore  I  have 
*  Humble  ourselves. 


Prologue  upon  the  Gospel  of  St.  Matthew.       305 

ever  noted  the  covenants  in  the  margins,  and  also  the  pro- 
mises. Moreover,  where  thou  findest  a  promise,  and  no 
covenant  expressed  therewith,  there  must  thou  understand 
a  covenant,  that  we,  when  we  be  received  to  grace,  know 
it  to  be  our  duty  to  keep  the  law.  As  for  an  example, 
when  the  Scripture  saith,  (Matt,  vii.)  Ask,  and  it  shall  be 
given  you;  seek,  and  ye  shall  find;  knock,  and  it  shall  be 
opened  unto  you;  it  is  to  be  understood,  that  if  when  thy 
neighbour  ask,  seek,  or  knock  unto  thee,  thou  then  show 
him  the  same  mercy  which  thou  desirest  of  God,  then  hath 
God  bound  himself  to  help  thee  again,  and  else  not. 

Also  ye  see  that  two  things  are  required  to  be  in  a 
Christian  man.  The  first  is  a  steadfast  faith  and  trust  in 
almighty  God,  to  obtain  all  the  mercy  that  he  hath  promised 
us,  through  the  deserving  and  merits  of  Christ's  blood  only, 
without  any  respect  to  our  own  works.  And  the  other  is, 
that  we  forsake  evil  and  turn  to  God,  to  keep  his  laws, 
and  to  fight  against  ourselves  and  our  corrupt  nature  per- 
petually, that  we  may  do  the  will  of  God,  every  day  better. 

This  have  I  said,  most  dear  reader,  to  warn  thee  lest 
thou  shouldest  be  deceived,  and  shouldest  not  only  read 
the  Scriptures  in  vain  and  to  no  profit,  but  also  unto  thy 
greater  condemnation.  For  the  nature  of  God's  word  is, 
that  whosoever  reads  it,  or  hears  it  reasoned  and  disputed 
before  him,  it  will  begin  immediately  to  make  him  every 
day  better  and  better,  till  he  be  grown  into  a  perfect  man 
in  the  knowledge  of  Christ  and  love  of  the  law  of  God ;  or 
else  make  him  worse  and  worse,  till  he  be  hardened  that 
he  openly  resist  the  Spirit  of  God,  and  then  blaspheme 
after  the  example  of  Pharaoh,  Korah,  Abiram,  Balaam, 
Judas,  Simon  Magus,  and  such  others.  This  to  be  even 
so,  the  words  of  Christ  (John  iii.)  do  well  confirm,  This  is 
condemnation,  saith  he,  the  light  is  come  into  the  world, 
but  the  men  loved  darkness  more  than  light,  for  their  deeds 
were  evil.  Behold,  when  the  light  of  God's  word  cometh 
to  a  man,  whether  he  read  it  or  hear  it  preached  or  testified, 
and  he  yet  have  no  love  thereto,  to  fashion  his  life  there- 
after, but  consenteth  still  unto  his  old  deeds  of  ignorance, 
then  beginneth  his  just  damnation  immediately,  and  he  is 
henceforth  without  excuse,  in  that  he  refused  mercy  oflfered 
him.  For  God  ofFereth  mercy  upon  the  condition  that  he 
will  mend  his  living,  but  he  will  not  come  under  the  cove- 
nant; and  from  that  hour  forward  he  waxeth  worse  and 
26* 


306  Tindal 

worse,  God  taking-  his  Spirit  of  mercy  and  grace  from  him, 
for  his  unthankfulness'  sake.  And  Paul  writes,  (Romans  i.) 
that  the  heathen,  because  when  they  knew  God,  they  had 
no  desire  to  honour  him  with  godly  living,  therefore  God 
poured  his  wrath  upon  them,  and  took  his  Spirit  from  them, 
and  gave  them  up  to  their  own  heart's  lusts,  to  serve  sin, 
from  iniquity  to  iniquity,  till  they  were  thoroughly  hard- 
ened and  past  repentance.  And  Pharaoh,  because  when 
the  word  of  God  was  in  his  country,  and  God's  people 
scattered  throughout  all  his  land,  and  yet  he  neither  loved 
them  nor  it;  therefore  God  gave  him  up,  and  in  taking  his 
Spirit  of  grace  from  him,  so  hardened  his  heart  with  cove- 
tousness,  that  afterward  no  miracle  could  convert  him. 
Hereunto  pertaineth  the  parable  of  the  talents,  (Matt,  xxv.) 
The  Lord  commandeth  the  talent  to  be  taken  away  from 
the  evil  and  slothful  servant,  and  to  bind  him  hand  and 
foot,  and  to  cast  him  into  utter  darkness,  and  to  give  the 
talent  unto  him  that  had  ten,  saying.  To  all  that  have,  more 
shall  be  given,  but  from  him  that  hath  not,  that  which  he 
hath  shall  be  taken  from  him.  That  is  to  say,  he  that  hath 
a  good  heart  towards  the  word  of  God,  and  to  garnish  it 
with  godly  living,  and  to  testify  it  to  others,  the  same  shall 
increase  daily  more  and  more  in  the  grace  of  Christ.  But 
he  that  loveth  it  not,  to  live  thereafter  and  to  edify  others, 
the  same  shall  lose  the  grace  of  true  knowledge,  and  be 
blinded  again,  and  every  day  wax  worse  and  worse,  and 
blinder  and  blinder,  till  he  be  an  utter  enemy  of  the  word 
of  God,  and  his  heart  so  hardened,  that  it  shall  be  impossi- 
sible  to  convert  him.  And  (Luke  xv.)  the  servant  that 
knoweth  his  master's  will,  and  prepareth  not  himself,  shall 
be  beaten  with  many  stripes,  that  is,  shall  have  greater 
damnation.  And  (Matt,  vii.)  all  that  hear  the  word  of  God, 
and  do  not  thereafter,  build  on  sand;  that  is,  as  the  foun- 
dation laid  on  sand  cannot  resist  violence  of  water,  but  is 
undermined  and  overthrown,  even  so  the  faith  of  them  that 
have  no  desire  nor  love  to  the  law  of  God,  being  builded 
upon  the  sand  of  their  own  imaginations,  and  not  on  the 
rock  of  God's  word,  according  to  his  covenants,  turneth  to 
desperation  in  time  of  tribulation,  and  when  God  cometh  to 
judge. 

And  the  vineyard  (Matt,  xxi.)  planted  and  hired  out  to 
the  husbandmen  who  would  not  render  to  the  Lord  of  the 
fruit  in  due  time,  and  therefore  it  was  taken  from  them, 


Prologue  upon  the  Gospel  of  St.  Matthew.       307 

and  hired  out  to  others,  confirms  the  same.  For  Christ 
saith  to  the  Jews,  The  kingdom  of  heaven  shall  be  taken 
from  you  and  given  to  a  nation  that  will  bring  forth  the 
fruits  thereof,  as  it  is  come  to  pass.  For  the  Jews  have 
lost  the  spiritual  knowledge  of  God,  and  of  his  command- 
ments, and  also  all  the  Scripture,  so  that  they  can  under- 
stand nothing  godly.  And  the  door  is  so  locked  up,  that  all 
their  knocking  is  in  vain,  though  many  of  them  take  great 
pains  for  God's  sake.  And  (Luke  xiii.)  the  fig-tree  that 
beareth  no  fruit,  is  commanded  to  be  plucked  up.  And 
finally,  hereto  pertaineth  with  infinite  others,  the  terrible  pa- 
rable of  the  unclean  spirit,  (Luke  xi.)  who  after  he  is  cast 
out,  when  he  cometh  and  findeth  his  house  swept  and  gar- 
nished, taketh  to  him  seven  worse  than  himself,  and  cometh 
and  entereth  in  and  dwelleth  there,  and  so  is  the  end  of  the 
man  worse  than  the  beginning.  The  Jews,  they  had  cleansed 
themselves  with  God's  word  from  all  outward  idolatry,  and 
worshipping  of  idols,  but  their  hearts  remained  still  faith- 
less to  God  ward,  and  toward  his  mercy  and  truth,  and 
therefore  also  without  love  and  desire  to  his  law,  and  to 
their  neighbour  for  his  sake;  and  through  false  trust  in 
their  own  works  (to  which  heresy  the  child  of  perdition,  the 
wicked  bishop  of  Rome  with  his  lawyers,  hath  brought  us 
Christians)  were  more  abominable  idolaters  than  before, 
and  became  ten  times  worse  in  the  end  than  at  the  begin- 
ning. For  the  first  idolatry  was  soon  espied  and  easy  to 
be  rebuked  of  the  prophets  by  the  Scripture;  but  the  latter 
is  more  subtle  to  beguile  withal,  and  a  hundred  times  more 
difficult  to  be  weeded  out  of  men's  hearts.  This  also  is  a 
conclusion,  than  which  there  is  nothing  more  certain  or 
more  proved  by  the  testimony  and  examples  of  the  Scrip- 
ture,— that  if  any  who  favours  the  word  of  God,  be  so  weak 
that  he  cannot  chasten  his  flesh,  him  will  the  Lord  chastise 
and  scourge  every  day,  sharper  and  sharper  with  tribula- 
tion and  misfortune,  that  nothing  shall  prosper  with  him,  but 
all  shall  go  against  him,  whatever  he  takes  in  hand;  and 
the  Lord  will  visit  him  with  poverty,  with  sicknesses,  and 
diseases,  and  shall  plague  him  with  plague  upon  plague, 
each  more  loathsome,  terrible,  and  fearful  than  the  other, 
till  he  be  at  utter  defiance  with  his  flesh.  Let  us,  therefore, 
that  have  now  at  this  time  our  eyes  opened  again,  through 
the  tender  mercy  of  God,  keep  a  mean.  Let  us  so  put  our 
trust  in  the  mercy  of  God  through  Christ,  that  we  know  it 


308  Tindal 

to  be  our  duty  to  keep  the  law  of  God,  and  to  love  our 
neighbours  for  their  Father's  sake  who  created  them,  and 
for  their  Lord's  sake  who  redeemed  them,  and  bought 
them  so  dearly  with  his  blood.  Let  us  walk  in  the  fear  of 
God,  and  have  our  eyes  open  unto  both  parts  of  God's 
covenants,  being  certified  that  none  shall  be  partaker  of 
the  mercy  save  he  that  will  fight  against  the  flesh  to  keep 
the  law.  And  let  us  arm  ourselves  with  this  remembrance, 
that  as  Christ's  works  justify  from  sin,  and  set  us  in  the  fa- 
vour of  God,  so  our  own  deeds,  through  working  of  the  Spi- 
rit of  God,  help  us  to  continue  in  the  favour  and  the  grace 
into  which  Christ  hath  brought  us,  and  that  we  can  no 
longer  continue  in  favour  and  grace  than  our  hearts  are  set 
to  keep  the  law. 

Furthermore,  concerning  the  law  of  God,  this  is  a  gene- 
ral conclusion,  that  the  whole  law,  whether  they  be  cere- 
monies, sacrifices,  yea,  or  sacraments  either,  or  precepts  of 
equity  between  man  and  man  throughout  all  degrees  of  the 
world,  all  were  given  for  our  profit  and  necessity  only,  and 
not  for  any  need  that  God  hath  of  our  keeping  them,  or 
that  his  joy  is  increased  thereby,  or  that  the  deed,  for  the 
deed  itself,  doth  please  him.  That  is,  all  that  God  re- 
quireth  of  us,  when  we  be  at  one  with  him,  and  do  put  our 
trust  in  him,  and  love  him,  is,  that  we  love  every  man  his 
neighbour,  to  pity  him,  and  to  have  compassion  on  him  in 
all  his  needs,  and  to  be  merciful  unto  him.  This  to  be  even 
as  Christ  testifieth  in  the  seventh  of  Matthew.  This  is  the 
law  and  the  prophets.  That  is,  to  do  as  thou  wouldest  be 
done  to,  according  I  mean  to  the  doctrine  of  Scripture,  and 
not  to  do  that  which  thou  wouldest  not  have  done  to  thee, 
is  all  that  the  law  requireth  and  the  prophets.  And  Paul 
to  the  Romans  (xiii.)  affirmeth  also,  that  love  is  the  fulfil- 
ling of  the  law,  and  that  he  who  loveth,  doth  of  his  own  ac- 
cord all  that  the  law  requireth.  And  (1  Tim.  i.)  Paul  saith, 
that  the  love  of  a  pure  heart  and  good  conscience  and  faith 
unfeigned,  is  the  end  and  fulfilling  of  the  law.  For  faith 
unfeigned  in  Christ's  blood,  causeth  to  love  for  Christ's 
sake,  which  love  is  the  only  pure  love  and  the  only  cause 
of  a  good  conscience.  For  then  is  the  conscience  pure  when 
the  eye  looketh  to  Christ  in  all  her  deeds,  to  do  them  for 
his  sake,  and  not  for  her  own  singular  advantage,  or  any 
other  wicked  purpose.  And  John,  both  in  his  gospel  and 
also  in  his  epistles,  never  speaketh  of  any  other  law,  than 


Prologue  upon  the  Gospel  of  St.  Matthew.      309 

to  love  one  another  purely,  affirming  that  we  have  God 
himself  dwelling  in  us,  and  all  that  God  desireth,  if  we  love 
one  another. 

Seeing  then  that  faith  to  God,  and  love  and  mercifulness 
to  our  neighbour,  is  all  that  the  law  requireth,  of  necessity 
the  law  must  be  understood  and  interpreted  by  them;  so 
that  all  inferior  laws  are  to  be  kept  and  observed,  as  long 
as  they  be  servants  to  faith  and  love,  and  then  to  be  broken 
immediately,  if  through  any  occasion  they  hurt  either  the 
faith  which  we  should  have  to  Godward,  in  the  confidence 
of  Christ's  blood,  or  the  love  which  we  owe  to  our  neigh- 
bours for  Christ's  sake.  And  therefore,  when  the  blind  pha- 
risees  murmured  and  grudged  at  him  and  his  disciples,  that 
they  brake  the  Sabbath-day,  and  traditions  of  the  elders, 
and  that  he  himself  did  eat  with  publicans  and  sinners,  he 
answered,  (Matt,  ix.)  alleging  Esaias  the  prophet.  Go  rather 
and  learn  what  this  meaneth,  I  require  mercy  and  not  sa- 
crifice.    And,  (Matt,  xii.)  O  that  ye  wist*  what  this  mean- 
eth, I  require  mercy  and  not  sacrifice.     For  only  love  and 
mercifulness  understandeth  the  law  and  nothing  else.    And 
he  that  hath  not  that  written  in  his  heart,  shall  never  under- 
stand the  law ;  no,  though  all  the  angels  of  heaven  went 
about  to  teach  him.     And  he  who  hath  that  graven  in  his 
heart,  shall  not  only  understand  the  law,  but  also  shall  do 
of  his  own  inclination  all  that  is  required  of  the  law,  though 
no  law  had  been  given;  as  all  mothers  do  of  themselves, 
without  law,  unto  their  children,  all  that  can  be  required  by 
any  law ;  love  overcoming  all  pain,  grief,  tediousness,  or 
loathsomeness.    And  even  so,  no  doubt,  if  we  had  continued 
in  our  first  state  of  innocence,  we  should  ever  have  ful- 
filled the  law,  without  compulsion  of  the  law.    And  because 
the  law  (which  is  a  doctrine  that  through  teaching  every 
man  his  duty,  doth  utterf  our  corrupt  nature)  is  sufficiently 
described  by  Moses,  therefore  little  mention  is  made  thereof 
in  the  New  Testament,  save  of  love  only,  wherein  all  the 
law  is  included;  as  seldom  mention  is  made  of  the  New 
Testament  in  the  old  law,  save  here  and  there  are  promises 
made  unto  them,  that  Christ  should  come  and  bless  them 
and  deliver  them,  and  that  the  Gospel  and  New  Testament 
should  be  preached  and  published  unto  all  nations. 

The  Gospel  is  glad  tidings  of  mercy  and  grace,  and  that 
our  corrupt  nature  shall  be  healed  again  for  Christ's  sake, 

*  Knew.  +  Set  forth. 


310  Tindal. 

and  for  the  merits  of  his  deservings  only,  yet  on  that  con- 
dition, that  we  will  turn  to  God,  to  learn  to  keep  his  laws 
spiritually,  that  is  to  say,  of  love  for  his  sake,  and  will  also 
suffer  the  curing  of  our  infirmities.  The  New  Testament  is 
as  much  to  say  as  a  new  covenant.  The  Old  Testament 
is  an  old  temporal  covenant,  made  between  God  and  the 
carnal  children  of  Abraham,  Isaac,  and  Jacob:  otherwise 
called  Israel,  upon  the  deeds  and  the  observing  of  a  tem- 
poral law,  where  the  reward  of  the  keeping  is  temporal 
life  and  prosperity  in  the  land  of  Canaan,  and  the  breaking 
is  rewarded  with  temporal  death  and  punishment.  But  the 
New  Testament  is  an  everlasting  covenant  made  unto  the 
children  of  God,  through  faith  in  Christ,  upon  the  deserv- 
ings of  Christ;  where  eternal  life  is  promised  to  all  that  be- 
lieve, and  death  to  all  that  are  unbelieving.  My  deeds,  if 
I  keep  the  law,  are  rewarded  with  temporal  promises  of  this 
life;  but  if  I  believe  in  Christ,  Christ's  deeds  have  pur- 
chased for  me  the  eternal  promise  of  the  everlasting  life. 
If  I  commit  nothing  worthy  of  death,  I  deserve  to  my  re- 
ward that  no  man  kill  me;  if  I  hurt  no  man,  I  am  worthy 
that  no  man  hurt  me.  If  I  help  my  neighbour,  I  am  wor- 
thy that  he  help  me  again,  &c.  So  that  with  outward 
deeds,  with  which  I  serve  other  men,  I  deserve  that  other 
men  do  the  like  to  me  in  this  world,  and  they  extend  no 
further.  But  Christ's  deeds  extend  to  life  everlasting  unto 
all  that  believe,  &c. 

These  are  sufficient  in  this  place  concerning  the  law  and 
the  gospel.  New  Testament  and  Old;  so  that  as  there  is 
but  one  God,  one  Christ,  one  faith,  one  baptism,  even  so  un- 
derstand thou  that  there  is  but  one  Gospel,  though  many 
write  it,  and  many  preach  it.  For  all  preach  the  same 
Christ,  and  bring  the  same  glad  tidings.  And  thereto  Paul's 
epistles  with  the  gospel  of  John,  and  his  first  epistle,  and 
the  first  epistle  of  Saint  Peter,  are  most  pure  gospel,  and 
most  plainly  and  richly  describe  the  glory  of  the  grace  of 
Christ.  If  ye  require  more  of  the  law,  seek  in  the  prologue 
to  the  Romans,  and  in  other  places  where  it  is  sufficiently 
treated  of. 

Concerning  this  word  repentance,  or  as  they  used, 
"  penance,"  the  Hebrew  hath  in  the  Old  Testament  gene- 
rally, (sob)  turn,  or  be  converted.  For  which,  the  trans- 
lation that  we  take  for  St.  Jerome's,*  hath  for  the  most 

*  The  Vulgate. 


Prologue  upon  the  Gospel  of  St.  Matthew.       31 1 

part  (convert!)  to  turn,  to  be  converted,  and  sometimes 
(agere  penitentiam.)  And  the  Greek,  in  the  New  Testa- 
ment, hath  perpetually  (metanoeo)  to  turn  in  the  heart  and 
mind,  and  to  come  to  a  right  knowledge,  and  to  a  man's 
right  wit  again.  For  which  (metanoeo)  St.  Jerome's  trans- 
lation hath  sometimes  (ago  penitentiam)  I  do  repent.  Some- 
times (peniteo)  1  repent,  sometimes  (peniteor)  I  am  repent- 
ant; sometimes  (habeo  penitentiam)  I  have  repentance; 
sometimes  (pcenitet  me)  it  repenteth  me.  And  Erasmus 
uses  much  this  word  (resipisco)  I  come  to  myself,  or  to  my 
right  mind  again.  And  the  very  sense  and  signification 
both  of  the  Hebrew  and  also  of  the  Greek  word  is,  to  be 
converted  and  turn  to  God  with  all  the  heart,  to  know  his 
will,  and  to  live  according  to  his  laws;  and  to  be  cured  of 
our  corrupt  nature  with  the  oil  of  his  Spirit,  and  wine  of 
obedience  to  his  doctrine.  Which  conversion  or  turning, 
if  it  be  unfeigned,  these  four  do  accompany  it  and  are  in- 
cluded therein. 

Confession,  not  in  the  priest's  ear,  for  that  is  but  man's 
invention,  but  to  God  in  the  heart,  and  before  all  the  con- 
gregation of  God;  that  we  are  sinners  and  sinful,  and  that 
our  whole  nature  is  corrupt  and  inclined  to  sin  and  all  un- 
righteousness,  and  therefore  evil,  wicked,  and  damnable, 
and  his  law  holy  and  just,  by  which  our  sinful  nature  is  re- 
buked. And  also  to  our  neighbours,  if  we  have  offended 
any  person  particularly.  Then  contrition,  sorrowfulness 
that  we  are  such  damnable  sinners,  and  not  only  have  sin- 
ned, but  are  wholly  inclined  to  sin  still.  Thirdly,  faith, 
(of  which  our  old  doctors  have  made  no  mention  at  all  in 
the  description  of  their  penance)  that  God  for  Christ's  sake, 
doth  forgive  us,  and  receive  us  to  mercy,  and  is  at  one  with 
us,  and  will  heal  our  corrupt  nature.  And  fourthly,  satis- 
faction, or  amends  making,  not  to  God  with  holy  works, 
but  to  my  neighbour  whom  I  have  hurt,  and  the  congrega- 
tion of  God,  whom  I  have  offended,  if  any  open  crime  be 
found  in  me;  and  submitting  of  a  man's  self  unto  the  con- 
gregation or  church  of  Christ,  and  to  the  officers  of  the  same, 
to  have  his  life  corrected  and  governed  henceforth  of  them, 
according  to  the  true  doctrine  of  the  church  of  Christ.  And 
note  this — that  as  satisfaction  or  amends  making  is  counted 
righteousness  before  the  world,  and  a  purging  of  sin;  so 
that  the  world  when  I  have  made  fiill  amends  hath  no  fur- 
ther to  complain — even  so  faith  in  Christ's  blood  is  counted 
righteousness  and  purging  of  all  sin  before  God. 

Moreover,  he  that  sinneth  against  his  brother,  sinneth 


312  Tindal. 

also  against  his  Father,  almighty  God ;  and  as  the  sin  com- 
mitted against  his  brother  is  purged  before  the  world  with 
making  amends  or  asking  forgiveness,  even  so  is  the  sin 
committed  against  God,  purged  through  faith  in  Christ's 
blood  only.  For  Christ  saith,  (John  viii.)  Except  ye  be- 
lieve that  I  am  he,  ye  shall  die  in  your  sins ;  that  is  to  say, 
if  ye  think  that  there  is  any  other  sacrifice  or  satisfaction 
toward  God,  than  me,  ye  ever  remain  in  sin  before  God, 
howsoever  righteous  ye  appear  before  the  world.  Where- 
fore now,  whether  ye  call  this  (metonoia)  repentance,  con- 
version, or  turning  again  to  God,  either  amending,  &c.; 
or  whether  ye  say,  Repent,  be  converted,  turn  to  God, 
amend  your  living,  or  what  ye  please,  I  am  content,  so  ye 
understand  what  is  meant  thereby,  as  I  have  now  declared. 


A  PROLOGUE  MADE  UPON  THE  GOSPEL  OF  ST.  JOHN. 

What  John  was,  is  manifest  by  the  three  first  evange- 
lists. First,  Christ's  apostle,  and  that  one  of  the  chief. 
Then,  Christ's  nigh  kinsman,  and  for  his  singular  inno- 
cence and  softness  singularly  beloved,  and  of  singular  fa- 
miliarity with  Christ,  and  ever  one  of  the  three  witnesses 
of  most  secret  things.  The  cause  of  his  writing,  was  cer- 
tain heresies  that  arose  in  his  time,  namely  two;  of  which 
one  denied  Christ  to  be  very  God,  and  the  other  to  be  very 
man,  and  to  be  come  in  the  very  flesh  and  nature  of  man. 
Against  which  two  heresies,  he  wrote  both  his  gospel  and 
also  his  first  epistle.  And  in  the  beginning  of  his  gospel, 
he  saith,  that  the  Word  or  thing  was  at  the  beginning,  and 
was  with  God,  and  was  also  very  God :  and  that  all  things 
were  created  by  it ;  and  that  it  was  also  made  flesh,  that 
is  to  say,  became  very  man ;  and  He  dwelt  among  us,  saith 
he,  and  we  saw  his  glory.  And  in  the  beginning  of  his 
epistle,  he  saith.  We  show  you  of  the  thing  that  was  from  the 
beginning,  which  also  we  heard,  saw  with  our  eyes,  and 
our  hands  handled.  And  again,  W^e  show  you  everlasting 
life  which  was  with  the  Father,  and  appeared  to  us,  and  we 
heard  and  saw  it,  &c.  In  that  he  saith  that  it  was  from 
the  beginning,  and  that  it  was  eternal  life,  and  that  it  was 
with  God  he  affirms  him  to  be  very  God.  And  that  he 
saith.  We  heard,  saw,  and  felt,  he  witnesses  that  he  was  very 
man  also.  John  also  wrote  last,  and  therefore  touched  not 
the  history  that  the  others  had  compiled.  But  he  wrote 
most  of  faith,  and  promises,  and  of  the  sermons  of  Christ. 


A  PROLOGUE 


UPON    THE    EPISTLE    OF    ST.    PAUL     TO    THE 


ROMANS 


Forasmuch  as  this  epistle  is  the  principal  and  most  ex- 
cellent part  of  the  New  Testament  and  most  pure  evange- 
lion,  that  is  to  say,  glad  tidings  and  that  we  call  gospel, 
and  also  is  a  light  and  a  way  in  unto  the  whole  Scripture, 
I  think  it  meet  that  every  Christian  man  not  only  know  it, 
by  heart  and  without  book,  but  also  exercise  himself  therein 
evermore,  continually,  as  with  the  daily  bread  of  the  soul. 
No  man  verily  can  read  it  too  often,  or  study  it  too  well; 
for  the  more  it  is  studied,  the  easier  it  is,  the  more  it  is 
chewed,  the  pleasanter  it  is,  and  the  more  groundlyl  it  is 
searched,  the  more  precious  the  things  which  are  found  in 
it — so  great  treasure  of  spiritual  things  lies  hid  therein. 
I  will  therefore  bestow  my  labour  and  diligence,  through 
this  little  preface  or  prologue,  to  prepare  a  way  in  thereunto, 
so  far  forth  as  God  shall  give  me  grace,  that  it  may  be  the 
better  understood  of  every  man;  for  it  hath  been  hitherto 
evil  darkened  with  glosses,  and  wonderful  dreams  of  so- 
phisters,  that  no  man  could  discern  the  intent  and  meaning 
of  it,  which  nevertheless  of  itself,  is  a  bright  light,  and  suf- 
ficient to  give  light  unto  all  the  Scripture. 

First,  We  must  mark  diligently  the  manner  of  speaking 
of  the  apostle,  and  above  all  things,  know  what  Paul  means 
by  these  words :  the  law,  sin,  grace,  faith,  righteousness, 
flesh,  spirit,  and  such  like,  or  else  read  thou  it  ever  so  oft, 

*  In  this  prologue  Tindal  has  embodied  Luther's  preface  to  the 
epistle  to  the  Romans,  which  he  translated  with  a  few  variations, 
enlarging  every  paragraph,  and  introducing  many  additional  obser- 
vations.. On  comparison  with  the  preface  as  given  in  the  fifth  volume 
of  the  Wittemberg  edition  of  Luther's  works,  Tindal  appears  to  have 
added  nearly  one  half  to  the  original,  which  is  entitled  "  Praefatio 
methodica  totius  Scripturae  in  epistola  ad  Romanos,  e  vernacula 
Martini  Lutheri  in  Latinum  versa,  per  Justum  Jonam,  1523."  The 
greater  part  of  pages  318  and  319,  with  "the  sum  and  whole  cause 
of  the  writing  of  the  epistle"  at  the  conclusion,  is  neither  in  the  ori. 
ginal  editions  nor  in  the  folio  edition  of  Tindal's  works,  but  is  added 
from  the  second  edition  of  his  Bible,  printed  in  1549. 

+  Thoroughly,  to  the  bottom. 

TINDAL.  27  313 


314  Tindal. 

thou  shalt  but  lose  thy  labour.  This  word  law  must  not  be 
understood  here  after  the  common  manner,  and  to  use  Paul's 
term,  after  the  manner  of  men,  or  after  man's  ways;  as 
that  thou  should  say  the  law  here,  in  this  place,  were  nothing 
but  learning  which  teaches  what  ought  to  be  done  and  what 
ought  not  to  be  done,  as  it  goes  with  man's  law,  where  the 
law  is  fulfilled  with  outward  works  only,  though  the  heart  be 
ever  so  far  off.  But  God  judgeth  after  the  ground  of  the 
heart,  yea  and  the  thoughts  and  the  secret  movings  of  the 
mind;  and  therefore  his  law  requires  the  ground  of  the  heart, 
and  love  from  the  bottom  thereof,  and  is  not  content  with 
the  outward  work  only,  but  rebukes  those  works  most  of 
all,  which  spring  not  of  love,  from  the  ground,  and  lowest 
bottom  of  the  heart,  though  they  appear  outwardly  ever  so 
honest  and  good ;  as  Christ  in  the  gospel  rebuked  the  pha- 
risees  above  all  others  that  were  open  sinners,  and  called 
them  hypocrites,  and  painted  sepulchres:  than  which  pha- 
risees  yet  lived  no  men  so  pure,  as  pertaining  to  the  out- 
ward deeds,  and  works  of  the  law;  yea  and  Paul  (Phil,  iii.) 
confesses  of  himself  that,  as  touching  the  law,  he  was  such 
a  one  as  no  man  could  complain  of;  and  notwithstanding 
he  was  yet  a  murderer  of  the  Christians,  persecuted  them, 
and  tormented  them  so  sorely  that  he  compelled  them  to 
blaspheme  Christ,  and  was  altogether  merciless,  as  many 
are  who  feign  outward  good  works. 

For  this  cause  the  116th  psalm  calls  all  men  liars,  be- 
cause that  no  man  keeps  the  law  from  the  ground  of  the 
heart,  neither  can  keep  it,  though  he  appear  outwardly  full 
of  good  works.  For  all  men  are  naturally  inclined  to  evil 
and  hate  the  law;  we  find  in  ourselves  unwillingness,  and 
tediousness  to  do  good,  but  desire  and  delectation  to  do  evil. 
Now  where  is  no  free  desire  to  do  good,  there  the  bottom 
of  the  heart  fulfils  not  the  law,  and  there  no  doubt  is  also 
sin,  and  wrath  is  deserved  before  God,  though  there  be 
ever  so  great  an  outward  show  and  appearance  of  honest 
living.  For  this  cause  St.  Paul  concludes  in  the  second 
chapter  that  the  Jews  all  are  sinners  and  transgressors  of 
the  law,  though  they  make  men  believe,  through  hypocrisy 
of  outward  works,  that  they  fulfil  the  law;  and  saith,  that 
he  only  which  doeth  the  law  is  righteous  before  God,  mean- 
ing thereby  that  no  man  with  outward  works  fulfilleth  the 
law.  "  Thou,"  saith  he  to  the  Jew,  "  teachest  that  a  man 
should  not  break  wedlock,  and  yet  breakest  wedlock  thy- 
self. Wherein  thou  judgest  another  man,  therein  con- 
demnest  thou  thyself,  for  thou  thyself  doest  even  the  very 


Prologue  upon  the  Epistle  to  the  Romans.       315 

same  things  which  thou  judgest."  As  though  he  would 
say,  Thou  Hvest  outwardly  well  in  the  works  of  the  law 
and  judgest  them  that  live  not  so;  thou  teachest  other  men, 
and  seest  a  mote  in  another  man's  eye,  but  art  not  aware 
of  the  beam  that  is  in  thine  own  eye.  For  though  thou 
keep  the  law  outwardly  with  works,  for  fear  of  rebuke, 
shame,  and  punishment,  or  for  love  of  reward,  advantage, 
and  vain  glory;  yet  doest  thou  all  without  pleasure  and 
love  toward  the  law,  and  hadst  rather  a  great  deal  do  other- 
wise, if  thou  didst  not  fear  the  law,  yea  inwardly  in  thine 
heart;  thou  wouldest  that  there  were  no  law,  no  nor  yet 
God,  the  author  and  avenger  of  the  law,  if  it  were  possi- 
ble ;  so  painful  it  is  unto  thee  to  have  thine  appetites  re- 
frained, and  to  be  kept  down. 

Wherefore  then  it  is  a  plain  conclusion,  that  thou  from 
the  ground  and  bottom  of  thine  heart  art  an  enemy  to  the 
law.  What  prevails  it  now,  that  thou  teachest  another 
man  not  to  steal,  when  thou  thine  ownself  art  a  thief  in 
thine  heart,  and  outwardly  wouldest  fain  steal  if  thou  durst? 
Though  that  the  outward  deeds  abide  not  alway  behind 
with  such  hypocrites  and  dissemblers,  but  break  forth,  even 
as  an  evil  scab  cannot  always  be  kept  in  with  power  of 
medicine.  Thou  teachest  another  man,  but  teachest  not 
thyself;  yea  thou  k newest  not  what  thou  teachest,  for  thou 
understandest  not  the  law  aright,  how  that  it  cannot  be  ful- 
filled and  satisfied,  but  with  an  unfeigned  love  and  affec- 
tion ;  much  less  can  it  be  fulfilled  with  outward  deeds,  and 
works  only.  Moreover,  the  law  increases  sin,  as  St.  Paul 
saith,  (chap,  v.)  because  man  is  an  enemy  to  the  law,  for- 
asmuch as  it  requires  so  many  things  quite  contrary  to  his 
nature,  whereof  he  is  not  able  to  fulfil  one  point  or  tittle,  as 
the  law  requires  it.  And  therefore  are  we  more  provoked 
and  have  greater  desire  to  break  it. 

For  which  cause  sake  he  saith  (chap,  vii.)  that  the  law 
is  spiritual;  as  though  he  would  say,  If  the  law  were  flesh- 
ly, and  only  man's  doctrine,  it  might  be  fulfilled,  satisfied, 
and  stilled  with  outward  deeds.  But  now  is  the  law  spirit- 
ual, and  no  man  fulfils  it,  except  all  that  he  does  spring  of 
love  from  the  bottom  of  the  heart.  Such  a  new  heart  and 
lusty  courage  unto  the  law  canst  thou  never  come  by  of 
thine  own  strength  and  power,  but  by  the  operation  and 
working  of  the  Spirit.  For  the  Spirit  of  God  only  makes  a 
man  spiritual  and  like  unto  the  law,  so  that  now  henceforth 
he  does  nothing  of  fear,  or  for  lucre  or  advantage  sake,  or 
of  vain  glory,  but  of  a  free  heart  and  inward  desire.     The 


316  Tindal. 

law  is  spiritual,  and  will  be  both  loved  and  fulfilled  by  a 
spiritual  heart,  and  therefore  of  necessity  it  requires  the 
Spirit,  that  makes  a  man's  heart  free,  and  gives  him  desire 
and  courage  toward  the  law.  Where  such  a  spirit  is  not, 
there  remains  sin,  grudging,  and  hatred  against  the  law, 
which  law  nevertheless  is  good,  righteous,  and  holy. 

Acquaint  thyself  therefore  with  the  manner  of  speaking 
of  the  apostle,  and  let  this  now  stick  fast  in  thine  heart, 
that  it  is  not  both  one,  to  do  the  deeds  and  works  of  the 
law,  and  to  fulfil  the  law.  The  work  of  the  law,  is  what- 
soever a  man  doeth,  or  can  do  of  his  own  free-will,  of  his 
own  proper  strength  and  power.  Notwithstanding  though 
there  be  ever  so  great  working,  yet  as  long  as  there  remains 
in  the  heart,  unwilHngness,  tediousness,  grudging,  grief, 
pain,  loathsomeness,  and  compulsion  toward  the  law,  so 
long  are  all  the  works  unprofitable,  lost,  yea  and  damnable 
in  the  sight  of  God.  This  means  Paul  (chap,  iii.)  where 
he  saith,  "  By  the  deeds  of  the  law  shall  no  flesh  be  justi- 
fied in  the  sight  of  God."  Hereby  perceivest  thou,  that 
those  sophisters  are  but  deceivers,  who  teach  that  a  man 
may  and  must  prepare  himself  to  grace  and  to  the  favour 
of  God,  with  good  works,  before  he  has  the  Spirit,  and  true 
faith  of  Christ.  How  can  they  prepare  themselves  unto  the 
favour  of  God  and  to  that  which  is  good,  when  they  them- 
selves can  do  no  good,  nor  can  once  think  a  good  thought 
or  consent  to  do  good,  the  devil  possessing  their  hearts, 
minds,  and  thoughts  captive  at  his  pleasure?  Can  those 
works  please  God,  thinkest  thou,  which  are  done  with  grief, 
pain,  and  tediousness,  with  an  evil  will,  with  a  contrary 
and  a  grudging  mind?  O  holy  Prosperus,  how  mightily 
with  the  Scripture  of  Paul  didst  thou  confound  this  heresy, 
about  a  thousand  years  ago  or  thereupon.* 

To  fulfil  the  law  is  to  do  the  works  thereof,  and  whatso- 
ever the  law  commands,  with  love,  desire,  inward  affection, 
and  delectation,  and  to  live  godly  and  well,  freely,  willing- 
ly, and  without  compulsion  of  ihe  law,  even  as  though 
there  were  no  law  at  all.  Such  desire  and  free  liberty  to 
love  the  law,  comes  only  by  the  working  of  the  Spirit  in 
the  heart,  as  he  saith  in  the  first  chapter. 

Now  is  the  Spirit  no  otherwise  given,  than  by  faith  only, 
in  that  we  believe  the  promises  of  God  without  wavering, 

*  Prosper  was  a  layman  of  Aquitain  who  distinguished  himself  in 
the  fifth  century,  by  his  defence  of  the  doctrines  of  grace  against 
the  Pelagian  writers  who  opposed  Augustine.  His  writings  evi- 
dence his  piety,  humility,  and  integrity. 


Prologue  upon  the  Epistle  to  the  Romans.       317 

how  that  God  is  true,  and  will  fulfil  all  his  good  promises 
towards  us  for  Christ's  blood's  sake,  as  it  is  plain  (chap,  i.) 
I  am  not  ashamed,  saith  Paul,  of  Christ's  glad  tidings,  for 
it  is  the  power  of  God  unto  salvation  to  as  many  as  believe ; 
for  at  once  and  together  even  as  we  believe  the  glad  tidings 
preached  to  us,  the  Holy  Ghost  enters  into  our  hearts,  and 
looses  the  bonds  of  the  devil,  which  before  possessed  our 
hearts  in  captivity,  and  held  them  that  we  could  have  no 
desire  to  the  will  of  God  in  the  law ;  and  as  the  Spirit  comes 
by  faith  only,  even  so  faith  comes  by  hearing  the  word,  or 
glad  tidings,  of  God,  when  Christ  is  preached  that  he  is 
God's  Son  and  man  also,  dead  and  risen  again  for  our 
sakes,  as  he  saith  in  chap.  iii.  iv.  x.  All  our  justifying  then 
cometh  of  faith,  and  faith  and  the  Spirit  come  of  God  and 
not  of  us.  When  we  say,  Faith  bringeth  the  Spirit,  it  is 
not  to  be  understood,  that  faith  deserves  the  Spirit,  or  that 
the  Spirit  is  not  present  in  us  before  faith.  For  the  Spirit 
is  ever  in  us,  and  faith  is  the  gift  and  working  of  the  Spirit. 
But  through  preaching,  the  Spirit  begins  to  work  in  us. 

And  as  by  preaching  the  law,  he  works  the  fear  of  God  ; 
so  by  preaching  the  glad  tidings,  he  works  faith.  And  now 
when  we  believe,  and  are  come  under  the  covenant  of  God, 
then  are  we  sure  of  the  Spirit  by  the  promise  of  God,  and 
then  the  Spirit  accompanies  faith  inseparably,  and  we  begin 
to  feel  his  working.  And  so  faith  certifies  us  of  the  Spirit, 
and  also  brings  the  Spirit  with  her,  unto  the  working  of  all 
other  gifts  of  grace,  and  to  the  working  out  of  the  rest  of 
our  salvation,  until  we  have  altogether  overcome  sin,  death, 
hell,  and  Satan,  and  are  come  unto  the  everlasting  life  of 
glory.    And  for  this  cause  we  say,  Faith  bringeth  the  Spirit. 

Hereof  comes  it,  that  faith  only  justifies,  makes  righte- 
ous, and  fulfils  the  law ;  for  it  brings  the  Spirit  through 
Christ's  deservings;  the  Spirit  brings  desire,  looses  the 
heart,  makes  him  free,  sets  him  at  liberty,  and  gives  him 
strength  to  work  the  deeds  of  the  law  with  love,  even  as 
the  law  requires;  then  at  the  last,  out  of  the  same  faith,  so 
working  in  the  heart,  spring  all  good  works  by  their  own 
accord.  That  he  means  in  the  third  chapter;  for  after  he 
had  cast  away  the  works  of  the  law,  so  that  he  speaks  as 
though  he  would  break,  and  disannul  the  law  through  faith, 
he  answers  to  that  which  might  be  laid  against  him,  say- 
ing, We  destroy  not  the  law  through  faith,  but  maintain, 
further,  or  establish  the  law  through  faith,  that  is  to  say, 
we  fulfil  the  law  through  faith. 
27* 


318  Tindal 

Sin  is  not  called  in  the  Scripture  that  outward  work  only- 
committed  by  the  body,  but  all  the  whole  business,  and 
whatsoever  accompanies,  moves,  or  stirs  unto  the  outward 
deed;  and  that  whence  the  works  spring,  as  unbelief,  prone- 
ness,  and  readiness  unto  the  deed  in  the  ground  of  the 
heart,  with  all  the  powers,  affections,  and  appetites,  where- 
with we  can  but  sin;  so  that  we  say,  that  a  man  then  sin- 
neth,  when  he  is  carried  away  headlong  into  sin,  altoge- 
ther as  much  as  he  is,  of  that  poisonous  inchnation  and 
corrupt  nature,  wherein  he  was  conceived  and  born.  For 
there  is  none  outward  sin  committed,  except  a  man  be  car- 
ried away  altogether,  with  life,  soul,  heart,  body,  lust,  and 
mind  thereunto.  The  Scripture  looks  especially  unto  the 
heart,  and  unto  the  root  and  original  fountain  of  all  sin, 
which  is  unbelief  in  the  bottom  of  the  heart.  For  as  faith 
only  justifies  and  brings  the  Spirit,  and  desire  unto  the  out- 
ward good  works ;  even  so  unbelief  only  condemns  and 
keeps  out  the  Spirit,  provokes  the  flesh,  and  stirs  up  lust 
unto  the  evil  outward  works,  as  it  happened  to  Adam  and 
Eve  in  Paradise.    Gen.  iii. 

For  this  cause  Christ  calls  sin,  unbelief;  and  that  re- 
markably in  John  xvi.,  "  The  Spirit  shall  rebuke  the  world 
of  sin,  because  they  believe  not  in  me."  And,  (John  viii.) 
"  I  am  the  light  of  the  world."  And  therefore  (John  xii.) 
he  bids  them,  "  While  ye  have  light,  believe  in  the  light, 
that  ye  may  be  the  children  of  light,  for  he  that  walks  in 
darkness  knows  not  where  he  goeth."  Now  as  Christ  is 
the  light,  so  is  the  ignorance  of  Christ  that  darkness 
whereof  he  speaks,  in  which  he  that  walketh  knows  not 
whither  he  goeth;  that  is,  he  knows  not  how  to  work  a 
good  work  in  the  sight  of  God,  or  what  a  good  work  is. 
And  therefore  Christ  saith,  "  As  long  as  I  am  in  the  world, 
I  am  the  light  of  the  world;  but  there  cometh  night  when 
no  man  can  work;"  which  night  is  but  the  ignorance  of 
Christ,  in  which  no  man  can  see  to  do  any  work  to  please 
God.  And  Paul  exhorts,  (Eph.  iv.)  That  they  walk  not 
as  other  heathens  who  are  strangers  from  the  life  of  God, 
through  the  ignorance  that  is  in  them.  And  again  in  the 
same  chapter:  Put  off  the  old  man,  which  is  corrupt 
through  the  lusts  of  error,  that  is  to  say,  ignorance.  And, 
(Rom,  xiii.)  Let  us  cast  away  the  deeds  of  darkness, 
that  is  to  say,  of  ignorance  and  unbelief.  And,  (1  Pet.  i.) 
Fashion  not  yourselves  unto  your  old  lusts  of  igno- 
rance.    And,   (1   John   ii.)    He   that   loveth   his   brother 


Prologue  upon  the  Epistle  to  the  Romans.        319 

dwelleth  in  light,  and  he  that  hateth  his  brother  walketh  in 
darkness,  and  wotteth  not  whither  he  goeth,  for  darkness 
hath  blinded  his  eyes.  By  light  he  means  the  knowledge 
of  Christ,  and  by  darkness  the  ignorance  of  Christ.  For 
it  is  impossible  that  he  who  knows  Christ  truly  should  hate 
his  brother.  Furthermore,  to  perceive  this  more  clearly, 
thou  shalt  understand,  that  it  is  not  possible  to  sin  any  sin 
at  all,  except  a  man  break  the  first  commandment  before. 
Now  the  first  commandment  is  divided  into  two  verses: 
Thy  Lord  God  is  one  God,  and  thou  shalt  love  thy  Lord 
God  with  all  thine  heart,  with  all  thy  soul,  with  all  thy 
power,  and  with  all  thy  might.  And  the  whole  cause 
why  I  sin  against  any  inferior  precept,  is,  that  this  love  is 
not  in  mine  heart ;  for  were  this  law  written  in  mine  heart, 
and  were  it  full  and  perfect  in  my  soul,  it  would  keep  mine 
heart  from  consenting  unto  any  sin.  And  the  whole  and 
only  cause  why  this  love  is  not  written  in  our  hearts,  is 
that  we  believe  not  the  first  part,  that  "  our  Lord  God  is 
one  God."  For  if  I  knew  what  these  words,  "  one  Lord 
and  one  God,"  mean,  that  is  to  say,  if  I  understand  that 
He  made  all  and  rules  all,  and  that  whatsoever  is  done  to 
me,  whether  it  be  good  or  bad,  is  yet  his  will,  and  that  he 
only  is  the  Lord,  that  ruleth  and  doeth  it ;  and  if  I  also 
knew  what  this  word,  "  mine,"  meaneth ;  that  is  to  say,  if 
mine  heart  believed  and  felt  the  infinite  benefits  and  kind- 
ness of  God  toward  me ;  and  understood  and  earnestly  be- 
lieved the  manifold  covenants  of  mercy,  wherewith  God 
hath  bound  himself  to  be  mine  wholly  and  altogether,  with 
all  his  power,  love,  mercy,  and  might;  then  should  1  love 
him  with  all  mine  heart,  soul,  power,  and  might,  and  of 
that  love  ever  keep  his  commandments.  So  see  ye  now, 
that  as  faith  is  the  mother  of  all  goodness  and  of  all  good 
works;  so  is  unbelief  the  ground  and  root  of  all  evil,  and 
all  evil  works.  Finally,  if  a  man  that  has  forsaken  sin, 
and  is  converted  to  put  his  trust  in  Christ,  and  to  keep  the 
law  of  God,  do  fall  at  any  time,  the  cause  is,  that  the  flesh 
through  negligence  hath  choked  the  spirit  and  oppressed 
her,  and  taken  from  her  the  food  of  her  strength;  which 
food  is  her  meditation  in  God,  and  in  his  wonderful  deeds, 
and  in  the  manifold  covenants  of  his  mercy. 

Wherefore  then,  before  all  good  works,  as  good  fruits, 
there  must  needs  be  faith  in  the  heart  whence  they  spring. 
And  before  all  bad  deeds,  as  bad  fruits,  there  must  needs 
be  unbelief  in  the  heart,  as  in  the  root,  fountain,  pith,  and 


320  Tindal. 

strength  of  all  sin ;  which  unbelief  and  ignorance  is  called 
the  head  of  the  serpent,  of  the  old  dragon,  which  the  woman's 
seed,  Christ,  must  tread  under  foot  as  promised  unto  Adam. 

Grace  and  gift  have  this  diflerence.  Grace  properly 
is  God's  favour,  benevolence,  or  kind  mind,  which  of  his 
ownself,  without  our  deserving,  he  bears  to  us,  whereby 
he  was  moved  and  inclined  to  give  Christ  unto  us,  with  all 
his  other  gifts  of  grace.  Gift,  is  the  Holy  Ghost,  and  his 
working  which  he  pours  into  the  hearts  of  them,  on  whom 
he  hath  mercy,  and  whom  he  favours.  Though  the  gifts 
and  the  Spirit  increase  in  us  daily,  and  have  not  yet  their 
full  perfection,  yea  and  though  there  yet  remain  in  us  evil 
lusts  and  sin,  which  fight  against  the  Spirit,  as  he  saith 
here  in  chap.  vii.  and  Gal.  v.,  and  as  it  was  spoken  before 
in  Gen.  iii.  of  the  debate  between  the  woman's  seed  and 
the  seed  of  the  serpent,  yet  nevertheless  God's  favour  is  so 
great  and  so  strong  over  us  for  Christ's  sake,  that  we  are 
counted  for  fully  whole,  and  perfect  before  God.  For 
God's  favour  toward  us,  divides  not  herself,  increasing  a 
little  and  a  little,  as  do  the  gifts ;  but  receives  us  whole  and 
altogether  in  full  love,  for  Christ's  sake,  our  Intercessor  and 
Mediator,  and  because  that  the  gifts  of  the  Spirit,  and  the 
battle  between  the  Spirit  and  evil  lusts  are  begun  in  us  al- 
ready. 

From  this  now  understandest  thou  the  seventh  chapter, 
where  Paul  accuses  himself  as  a  sinner,  and  yet  in  the 
eighth  chapter  saith.  There  is  no  condemnation  to  them 
that  are  in  Christ,  and  that  because  of  the  Spirit,  and  be- 
cause the  gifts  of  the  Spirit  are  begun  in  us.  Sinners  we 
are,  because  the  flesh  is  not  fully  killed  and  mortified. 
Nevertheless,  inasmuch  as  we  believe  in  Christ,  and  have 
the  earnest  and  beginning  of  the  Spirit,  and  would  fain  be 
perfect,  God  is  so  loving  and  favourable  unto  us,  that  he 
will  not  look  on  such  sin,  neither  will  he  count  it  as  sin ; 
but  will  deal  with  us  according  to  our  belief  in  Christ,  and 
according  to  his  promises  which  he  hath  sworn  to  us,  until 
the  sin  be  fully  slain  and  mortified  by  death. 

Faith  is  not  man's  opinion  and  dream,  as  some  imagine 
and  feign,  when  they  hear  the  history  of  the  gospel ;  but 
when  they  see  that  there  follow  no  good  works,  nor 
amendment  of  living,  though  they  hear,  yea  and  can  bab- 
ble many  things  of  faith,  then  they  fall  from  the  right  way, 
and  say,  Faith  only  justifies  not,  a  man  must  have  good 
works  also,  if  he  will  be  righteous  and  safe.    The  cause  is, 


Prologue  upon  the  Epistle  to  the  Romans.        321 

when  they  hear  the  gospel  or  glad  tidings,  they  feign  of 
their  own  strength  certain  imaginations  and  thoughts  in 
their  hearts,  saying;  "  1  have  heard  the  gospel,  I  remem- 
ber the  story,  lo!  I  believe;"  and  that  they  count  right  faith, 
which  nevertheless,  as  it  is  but  man's  imagination  and 
feigning,  even  so  it  profits  not,  neither  follow  there  any 
good  works,  or  amendment  of  living. 

But  right  faith  is  a  thing  wrought  by  the  Holy  Ghost  in 
us,  which  changes  us,  turns  us  into  a  new  nature,  and  be- 
gets us  anew  in  God,  and  makes  us  the  sons  of  God,  as 
thou  readest  in  the  first  of  John ;  and  kills  the  old  Adam, 
and  makes  us  altogether  new  in  the  heart,  mind,  will,  de- 
sire, and  in  all  other  affections  and  powers  of  the  soul ;  the 
Holy  Ghost  ever  accompanying  her  and  ruling  the  heart. 
Faith  is  a  lively  thing,  mighty  in  working,  valiant,  and 
strong,  ever  doing,  ever  fruitful,  so  that  it  is  impossible 
that  he  who  is  endued  therewith  should  not  work  always 
good  works  without  ceasing.  He  asks  not  whether  good 
works  are  to  be  done  or  not,  but  has  done  them  already, 
ere  mention  be  made  of  them,  and  is  always  doing,  for 
such  is  his  nature ;  for  quick  faith  in  his  heart  and  lively 
moving  of  the  Spirit,  drive  and  stir  him  thereunto.  Who- 
soever doeth  not  good  works,  is  an  unbelieving  person  and 
faithless,  and  looks  round  about  him,  groping  after  faith 
and  good  works,  and  knows  not  what  faith  or  good  works 
mean,  though  he  babble  ever  so  many  things  of  faith  and 
good  works. 

Faith  then  is  a  lively  and  steadfast  trust  in  the  favour  of 
God,  wherewith  we  commit  ourselves  altogether  unto  God; 
and  that  trust  is  so  surely  grounded,  and  cleaves  so  fast  to 
our  hearts,  that  a  man  would  not  once  doubt  of  it,  though 
he  should  die  a  thousand  times.  And  such  trust,  wrought 
by  the  Holy  Ghost  through  faith,  makes  a  man  glad, 
strong,  cheerful,  and  true  hearted  unto  God  and  all  crea- 
tures. Whereby,  willingly  and  without  compulsion,  he  is 
glad,  and  ready  to  do  good  to  every  man,  to  do  service  to 
every  man,  to  suffer  all  things,  that  God  may  be  loved  and 
praised,  who  has  given  him  such  grace ;  so  that  it  is  impos- 
sible to  separate  good  works  from  faith,  even  as  it  is  im- 
possible to  separate  heat  and  burning  from  fire.  Therefore 
take  heed  to  thyself,  and  beware  of  thine  own  fantasies  and 
imaginations;  which  to  judge  of  faith  and  good  works  will 
seem  wise,  when  indeed  they  are  stark  blind,  and  of  all 
things  most  foolish.     Pray  God  that  he  will  vouchsafe  to 


322  TindaL 

work  faith  in  thine  heart,  or  else  shalt  thou  remain  ever- 
more faithless;  feign  thou,  imagine  thou,  enforce  thou, 
wrestle  with  thyself,  and  do  what  thou  wilt  or  canst. 

Righteousness  is  even  such  faith,  and  is  called  God's 
righteousness,  or  righteousness  that  is  of  value  before  God. 
For  it  is  God's  gift,  and  it  alters  a  man,  and  changes  him 
into  a  new  spiritual  nature,  and  makes  him  free  and  liberal 
to  pay  every  man  his  duty.  Foi»  through  faith  a  man  is 
purged  of  his  sins,  and  obtaineth  a  desire  unto  the  law  of 
God;  whereby  he  gives  God  his  honour,  and  pays  him  that 
he  owes  him;  and  unto  men  he  does  service  willingly, 
wherewithsoever  he  can,  and  pays  every  man  his  duty. 
Such  righteousness,  nature,  free-will,  and  our  own  strength, 
never  can  bring  to  pass;  for  as  no  man  can  give  himself 
faith,  so  he  cannot  take  away  unbelief,  how  then  can  he 
take  away  any  sin  at  all  ?  Wherefore  all  is  false  hypo- 
crisy and  sin,  whatsoever  is  done  without  faith  or  in  unbe- 
lief, as  it  is  evident  in  the  fourteenth  of  the  Romans,  though 
it  appear  ever  so  glorious  or  beautiful  outwardly. 

Flesh  and  Spirit  thou  mayest  not  here  understand,  as 
though  flesh  were  only  that  which  pertains  unto  unchastity, 
and  the  Spirit  that  which  inwardly  pertains  unto  the  heart; 
but  Paul  calleth  flesh  here  as  Christ  doth,  John  iii.,  all  that 
is  born  of  flesh;  that  is,  the  whole  man,  with  life,  soul, 
body,  wit,  will,  reason,  and  whatsoever  he  is,  or  does 
within  and  without;  because  that  these  all,  and  all  that  is 
in  man,  desire  after  the  world  and  the  flesh.  Call  flesh 
therefore  whatsoever  we  think  or  speak  of  God,  of  faith,  of 
good  works,  and  of  spiritual  matters,  as  long  as  we  are 
without  the  Spirit  of  God.  Call  flesh  also  all  works  which 
are  done  without  grace,  and  without  the  working  of  the 
Spirit,  howsoever  good,  holy,  and  spiritual  they  seem  to 
be;  as  thou  mayest  prove  by  Galatians  v.,  where  Paul 
numbers  worshipping  of  idols,  witchcraft,  envy,  and  hate, 
among  the  deeds  of  the  flesh;  and  by  Romans  viii.,  where 
he  saith  that  the  law,  by  the  reason  of  the  flesh,  is  weak ; 
which  is  not  understood  of  unchastity  only,  but  of  all  sins, 
and  most  especially  of  unbelief,  which  is  a  vice  most  spi- 
ritual, and  the  ground  of  all  sins. 

And  as  thou  callest  him  fleshly  who  is  not  renewed  in 
the  Spirit,  and  born  again  in  Christ,  and  all  his  deeds, 
even  the  very  motions  of  his  heart  and  mind,  his  learning, 
doctrine,  and  contemplation  of  high  things ;  his  preaching, 
teaching,  and  study  in  the  Scriptures,  building  of  churches, 


Prologue  upon  the  Epistle  to  the  Romans.       323 

founding  of  abbeys,  giving  of  alms,  mass,  matins,  and  what- 
soever he  doth,  though  it  seem  spiritual,  and  after  the  laws 
of  God,  is  fleshly;  so  contrariwise  call  him  spiritual  who 
is  renewed  in  Christ,  and  all  his  deeds  which  spring  of 
faith,  seem  they  ever  so  gross,  as  the  washing  of  the  disci- 
ples' feet  done  by  Christ,  and  Peter's  fishing  after  the  resur- 
rection; yea,  and  whatsoever  is  done  within  the  laws  of 
God,  though  it  be  wrought  by  the  body,  as  the  very  wiping 
of  shoes  and  such  like,  howsoever  gross  they  appear  out- 
wardly. Without  such  understanding  of  these  words,  thou 
canst  never  understand  this  epistle  of  Paul,  neither  any 
other  place  in  the  Holy  Scripture.  Take  heed,  therefore, 
for  whosoever  understands  these  words  otherwise,  the  same 
understands  not  Paul,  whatsoever  he  be. 

Now  we  will  prepare  ourselves  unto  the  epistle. 

Forasmuch  as  it  becomes  the  preacher  of  Christ's  glad 
tidings,  first,  through  opening  of  the  law,  to  rebuke  all 
things,  and  to  prove  all  things  to  be  sin,  that  proceed  not 
of  the  Spirit,  and  of  faith  in  Christ;  and  to  prove  all  men 
sinners,  and  children  of  wrath  by  inheritance;  and  how 
that  to  sin  is  their  nature,  and  that  by  nature  they  can  do 
no  otherwise  than  sin;  and  therewith  to  abate  the  pride  of 
man,  and  to  bring  him  unto  the  knowledge  of  himself  and 
of  his  misery  and  wretchedness,  that  he  might  desire  help; 
even  so  doth  St.  Paul.  And  he  begins  in  the  first  chapter 
to  rebuke  unbelief  and  gross  sins,  which  all  men  see;  as 
the  idolatry,  and  as  the  gross  sins  of  the  heathen  were,  and 
as  the  sins  now  are,  of  all  them  who  live  in  ignorance  with- 
out faith,  and  without  the  favour  of  God,  and  saith.  The 
wrath  of  the  God  of  heaven  appeareth  through  the  gospel 
upon  all  men  for  their  ungodly  and  unholy  living.  For 
though  it  be  known  and  daily  understood  by  the  creatures, 
that  there  is  but  one  God,  yet  is  nature  of  herself,  without 
the  Spirit  and  grace,  so  corrupt  and  so  poisoned,  that  men 
neither  can  thank  him,  neither  worship  him,  neither  give 
him  his  due  honour;  but  they  blind  themselves,  and  fall 
without  ceasing  into  worse  case,  even  until  they  come  unto 
worshipping  of  images,  and  working  of  shameful  sins, 
which  are  abominable  and  against  nature,  and  moreover 
they  suffer  the  shame  to  be  unrebuked  in  others,  having 
delectation  and  pleasure  therein. 

In  the  second  chapter  the  apostle  proceeds  further,  and 
rebukes  all  those  holy  people  also,  who,  without  desire  and 
love  to  the  law,  live  well  outwardly  in  the  face  of  the  world, 


324  TindaL 

and  condemn  others  gladly ;  as  the  nature  of  all  hypocrites 
is,  to  think  themselves  pure  in  respect  of  open  sinners,  and 
yet  they  hate  the  law  inwardly,  and  are  full  of  covetousness 
and  envy  and  all  uncleanness.  (Matt,  xxiii.)  These  are 
they  which  despise  the  goodness  of  God,  and  according  to 
the  hardness  of  their  hearts,  heap  together  for  themselves 
the  wrath  of  God.  Furthermore,  St.  Paul,  as  a  true  ex- 
pounder of  the  law,  suffers  no  man  to  be  without  sin,  but 
declares  that  all  they  are  under  sin,  who  of  free-will  and  of 
nature  will  live  well ;  and  he  sutlers  them  not  to  be  better 
than  the  open  sinners,  yea  he  calls  them  hard-hearted  and 
such  as  cannot  repent. 

In  the  third  chapter  he  mingles  both  together,  both  the 
Jews  and  the  Gentiles,  and  saith,  that  the  one  is  as  the 
other,  both  sinners,  and  no  difTerence  between  them,  save 
in  this  only,  that  the  Jews  had  the  word  of  God  committed 
unto  them.  And  though  many  of  them  believed  not  there- 
on, yet  is  God's  truth  and  promise  thereby  neither  hurt  nor 
diminished;  and  he  alleges  the  saying,  Psalm  li.,  that  God 
might  abide  true  in  his  words,  and  overcome  when  he  is 
judged.  After  that  he  returns  to  his  purpose  again,  and 
proves  by  the  Scripture,  that  all  men  without  difference  of 
exception  are  sinners,  and  that  by  the  works  of  the  law  no 
man  is  justified ;  but  that  the  law  was  given  to  utter  and 
to  declare  sin  only.  Then  he  begins  and  shows  the  right 
way  unto  righteousness,  by  what  means  men  must  be  made 
righteous ;  and  saith,  they  are  all  sinners  and  without 
praise  before  God,  and  must,  without  their  own  deserving, 
be  made  righteous  through  faith  in  Christ;  who  hath  de- 
served such  righteousness  for  us,  and  is  become  unto  us 
God's  mercy-seat,  for  the  remission  of  sins  that  are  past : 
thereby  proving  that  Christ's  righteousness,  which  comes 
upon  us  through  faith,  helps  us  only.  Which  righteous- 
ness, saith  he,  is  now  declared  through  the  gospel,  and  was 
testified  of  before,  by  the  law  and  the  prophets.  Further- 
more, saith  he,  the  law  is  holpen  and  furthered  through 
faith,  though  the  works  thereof,  with  all  their  boast,  are 
brought  to  nought,  and  are  proved  not  to  justify. 

In  the  fourth  chapter,  after  that  by  the  three  first  chap- 
ters sins  are  opened,  and  the  way  of  faith  unto  righteous- 
ness is  laid,  he  begins  to  answer  certain  objections  and 
cavillations.  And  first,  he  puts  forth  the  blind  reasons, 
which  commonly  they  that  will  be  justified  by  their  own 
works  are  wont  to  make,  when  they  hear  that  faith  only, 


Prologue  upon  the  Epistle  to  the  Romans.        325 

without  works,  justifies;  saying,  Shall  men  do  no  good 
works  ?  Yea  and  if  faith  only  justifies,  what  need  a  man 
to  study  for  to  do  good  works'?  He  puts  forth  therefore 
Abraham  f-^r  an  example,  saying,  What  did  Abraham  with 
his  works?  Was  all  in  vain?  Came  his  works  to  no  profit? 
And  so  he  concludes  that  Abraham,  without  and  before  all 
works,  was  justified  and  made  righteous.  Insomuch  that 
before  the  work  of  circumcision,  he  was  praised  of  the 
Scripture,  and  called  righteous  by  his  faith  only.  (Gen.  xv.) 
So  that  he  did  not  the  work  of  circumcision,  for  to  be 
helped  thereby  unto  righteousness,  which  yet  God  com- 
manded him  to  do,  and  was  a  good  work  of  obedience. 
So  likewise,  no  doubt,  no  other  works  help  any  thing  at  all 
unto  a  man's  justifying;  but  as  Abraham's  circumcision 
was  an  outward  sign  whereby  he  declared  his  righteous- 
ness which  he  had  by  faith,  and  his  obedience  and  readi- 
ness unto  the  will  of  God;  even  so  are  all  other  good 
works  outward  signs  and  outward  fruits  of  faith,  and  of 
the  Spirit;  which  justify  not  a  man,  but  show  that  a  man  is 
justified  already  before  God,  inwardly  in  the  heart,  through 
faith,  and  through  the  Spirit  purchased  by  Christ's  blood. 

Herewith  St.  Paul  now  establishes  his  doctrine  of  faith, 
rehearsed  chapter  iii.,  and  brings  also  the  testimony  of  Da- 
vid, Psalm  xxxii.,  which  calls  a  man  blessed,  not  of  works, 
in  that  his  sin  is  not  reckoned,  and  in  that  faith  is  imputed 
for  righteousness,  although  he  abide  not  afi;erward  without 
good  works,  when  he  is  once  justified.  For  we  arc  justi- 
fied and  receive  the  Spirit  for  to  do  good  works,  neither 
were  it  otherwise  possible  to  do  good  works,  except  we  first 
had  the  Spirit. 

For  how  is  it  possible  to  do  any  thing  well  in  the  sight 
of  God,  while  we  are  yet  in  captivity  and  bondage  under 
the  devil,  and  the  devil  possesses  us  altogether,  and  holds 
our  hearts,  so  that  we  cannot  once  consent  unto  the  will 
of  God?  No  man  therefore  can  prevent*  the  Spirit  in 
doing  good.  The  Spirit  must  first  come  and  wake  him  out 
of  his  sleep  with  the  thunder  of  the  law,  and  fear  him,  and 
show  him  his  miserable  estate  and  wretchedness,  and  make 
him  abhor  and  hate  himself,  and  to  desire  help,  and  then 
comfort  him  again  with  the  pleasant  rain  of  the  gospel,  that 
is  to  say,  with  the  sweet  promises  of  God  in  Christ,  and 
stir  up  faith  in  him  to  believe  the  promises.  Then  when 
he  believeth  the  promises,  as  God  was  merciful  to  promise, 
*  Go  before. 

TINDAL.  28 


326  TindaL 

so  is  he  true  to  fulfil  them,  and  will  give  him  the  Spirit  and 
strength,  both  to  love  the  will  of  God,  and  to  work  there- 
after. So  we  see  that  God  only,  who,  according  to  the 
Scripture,  works  all  in  all  things,  works  a  man's  justifying, 
salvation,  and  health;  yea  and  pours  faith  and  belief,  de- 
sire to  love  God's  will,  and  strength  to  fulfil  the  same,  into 
us,  even  as  water  is  poured  into  a  vessel ;  and  that  of  his 
good  will  and  purpose,  and  not  of  our  deservings  and  me- 
rits. God's  mercy  in  promising,  and  truth  in  fulfilling  his 
promises,  saveth  us,  and  not  we  ourselves;  and  therefore 
is  all  laud,  praise,  and  glory  to  be  given  unto  God  for  his 
mercy  and  truth,  and  not  unto  us  for  our  merits  and  de- 
servings.  After  that,  he  stretches  his  example  out  against 
all  other  good  works  of  the  law,  and  concludes  that  the 
Jews  cannot  be  Abraham's  heirs,  because  of  blood  and 
kindred  only,  and  much  less  by  the  works  of  the  law,  but 
must  inherit  Abraham's  faith,  if  they  will  be  the  right  heirs 
of  Abraham ;  forasmuch  as  Abraham  before  the  law,  both 
of  Moses  and  also  of  the  circumcision,  was  through  faith 
made  righteous,  and  called  the  father  of  all  them  that  be- 
lieve, and  not  of  them  that  work.  Moreover,  the  law  causes 
wrath,  inasmuch  as  no  man  can  fulfil  it  with  love  and  de- 
sire; and  as  long  as  such  grudging,  hate,  and  indignation 
against  the  law  remains  in  the  heart,  and  is  not  taken  away 
by  the  Spirit  that  comes  by  faith,  so  long,  no  doubt,  the 
works  of  the  law  declare  evidently  that  the  wrath  of  God 
is  upon  us  and  not  favour;  wherefore  faith  only  receives 
the  grace  promised  unto  Abraham.  And  these  examples 
were  not  written  for  Abraham's  sake  only,  saith  he,  but  for 
ours  also,  to  whom,  if  we  believe,  faith  shall  be  reckoned 
likewise  for  righteousness. 

In  the  fifth  chapter  the  apostle  commends  the  fruits  and 
works  of  faith ;  as  are  peace,  rejoicing  in  the  conscience, 
inward  love  to  God  and  man;  moreover  boldness,  trust, 
confidence,  and  a  strong  and  earnest  mind,  and  steadfast 
hope  in  tribulation  and  suffering.  For  all  such  follow, 
where  the  right  faith  is,  for  the  abundant  grace's  sake,  and 
gifts  of  the  Spirit,  which  God  hath  given  us  in  Christ,  in 
that  he  gave  to  him  to  die  for  us  while  yet  his  enemies. 

Now  have  we  then,  that  faith  only,  before  all  works, 
justifies,  and  that  it  follows  not  yet  therefore,  that  a  man 
should  do  no  good  works,  but  that  the  right  shapen  works 
abide  not  behind,  but  accompany  faith,  even  as  brightness 
doth  the  sun ;  and  they  are  called  by  Paul  the  fruits  of  the 


Prologue  upon  the  Epistle  to  the  Romans.        327 

Spirit.  Where  the  Spirit  is,  there  it  is  always  summer,  and 
there  are  always  good  fruits,  that  is  to  say,  good  works. 
This  is  Paul's  order,  That  good  works  spring  ot'the  Spirit; 
the  Spirit  cometh  by  faith,  and  faith  cometh  by  hearing  the 
word  of  God,  when  the  glad  tidings  and  promises,  which 
God  hath  made  unto  us  in  Christ,  are  preached  truly,  and 
received  in  the  ground  of  the  heart,  without  wavering  or 
doubting;  after  that  the  law  hath  passed  upon  us,  and  hath 
condemned  our  consciences.  Where  the  word  of  God  is 
preached  purely,  and  received  in  the  heart,  there  is  faith, 
the  Spirit  of  God,  and  there  are  also  good  works  of  neces- 
sity, whensoever  occasion  is  given.  Where  God's  word  is 
not  purely  preached,  but  men's  dreams,  traditions,  imagi- 
nations, inventions,  ceremonies,  and  superstition,  there  is 
no  faith,  and  consequently  no  Spirit  that  cometh  from  God ; 
and  where  God's  Spirit  is  not,  there  can  be  no  good  works, 
(even  as  where  an  apple-tree  is  not,  there  can  grow  no 
apples,)  but  there  is  unbelief,  the  devil's  spirit,  and  evil 
works.  Of  this,  God's  Spirit  and  his  fruits,  our  holy  hypo- 
crites have  not  once  known,  neither  yet  tasted  how  sweet 
they  are,  though  they  feign  many  good  works  of  their  own 
imagination,  to  be  justified  withal;  in  which  is  not  one 
crumb  of  true  faith,  or  spiritual  love,  or  of  inward  joy, 
peace,  and  quietness  of  conscience ;  forasmuch  as  they  have 
not  the  word  of  God  for  them,  that  such  works  please  God, 
but  they  are  the  rotten  fruits  of  a  rotten  tree. 

After  that  he  breaks  forth  and  goes  on  at  large,  and 
shows  whence  both  sin  and  righteousness,  death  and  life 
come.  And  he  compares  Adam  and  Christ  together;  thus 
reasoning  and  disputing,  that  Christ  must  needs  come  as  a 
second  Adam,  to  make  us  heirs  of  his  righteousness,  through 
a  new  spiritual  birth,  without  our  deservings.  Even  as  the 
first  Adam  made  us  heirs  of  sin,  through  the  bodily  genera- 
tion, without  our  deserving:  whereby  it  is  evidently  known 
and  proved  to  the  uttermost,  that  no  man  can  bring  himself 
out  of  sin  unto  righteousness,  any  more  than  he  could  have 
withstood  that  he  was  born  bodily.  And  that  is  proved 
herewith — forasmuch  as  the  very  law  of  God,  which  of 
right  should  have  helped,  if  any  thing  could  have  holpen, 
not  only  came  and  brought  no  help  with  it,  but  also  in- 
creased sin ;  because  that  the  evil  and  poisoned  nature  is 
offended,  and  utterly  displeased  with  the  law,  and  the  more 
she  is  forbid  by  the  law,  the  more  is  she  provoked  and  set 
on  fire  to  fulfil  and  satisfy  her  lusts.     By  the  law  then  we 


328  Tindah 

see  clearly,  that  we  must  needs  have  Christ  to  justify  us 
with  his  grace,  and  to  help  nature. 

In  the  sixth,  he  sets  forth  the  chief  and  principal  work 
of  faith ;  the  battle  of  the  Spirit  against  the  flesh,  how  the 
Spirit  labours  and  enforces  to  kill  the  remnant  of  sin  and 
lust  which  remain  in  the  flesh,  after  our  justifying.  And 
this  chapter  teaches  us,  that  we  are  not  so  free  from  sin 
through  faith,  that  we  should  henceforth  go  up  and  down, 
idle,  careless,  and  sure  of  ourselves,  as  though  there  were 
now  no  more  sin  in  us.  Yet  there  is  sin  remaining  in  us, 
but  it  is  not  reckoned,  because  of  faith  and  of  the  Spirit, 
which  fight  against  it — wherefore  we  have  enough  to  do  all 
our  lives  long,  to  tame  our  bodies,  and  to  compel  the  mem- 
bers to  obey  the  Spirit  and  not  the  appetites ;  that  thereby 
we  might  be  like  unto  Christ's  death  and  resurrection,  and 
might  fulfil  our  baptism,  which  signifies  the  mortifying  of 
sins,  and  the  new  life  of  grace.  For  this  battle  ceases  not 
in  us  until  the  last  breath,  and  until  that  sin  be  utterly  slain 
by  the  death  of  the  body. 

This  thing,  I  mean  to  tame  the  body  and  so  forth,  we 
are  able  to  do,  saith  he.  Seeing  we  are  under  grace,  and 
not  under  the  law.  What  it  is  not  to  be  under  the  law 
he  himself  expoundeth.  For  not  to  be  under  the  law,  is 
not  so  to  be  understood,  that  every  man  may  do  what 
pleases  him.  But  not  to  be  under  the  law,  is  to  have  a 
free  heart  renewed  with  the  Spirit,  so  that  thou  hast  a  de- 
sire inwardly,  of  thine  own  accord,  to  do  that  which  the 
law  commands,  without  compulsion,  yea,  though  there  were 
no  law.  For  grace,  that  is  to  say,  God's  favour,  brings 
us  the  Spirit,  and  makes  us  love  the  law;  so  is  there  now 
no  more  sin,  neither  is  the  law  now  any  more  against  us, 
but  at  one,  and  agreed  with  us,  and  we  with  it.  But  to  be 
under  the  law,  is  to  deal  with  the  works  of  the  law,  and  to 
work  without  the  Spirit  and  grace;  for  so  long,  no  doubt, 
sin  reigns  in  us  through  the  law;  that  is  to  say,  the  law 
declares  that  we  are  under  sin,  and  that  sin  hath  power  and 
dominion  over  us,  seeing  we  cannot  fulfil  the  law,  namely, 
within  in  the  heart,  forasmuch  as  no  man  naturally  favours 
the  law,  consents  thereunto,  and  delights  therein,  which  is 
exceeding  great  sin,  that  we  cannot  consent  to  the  law; 
which  law  is  nothing  save  the  will  of  God. 

This  is  the  right  freedom  and  liberty  from  sin,  and  from 
the  law;  whereof  he  writes  unto  the  end  of  this  chapter, 
that  it  is  a  freedom  to  do  good  only  willingly,  and  to  live 


Prologue  upon  the  Epistle  to  the  Romans.        329 

well  without  compulsion  of  the  law.  Wherefore  this  free- 
dom is  a  spiritual  freedom,  which  destroys  not  the  law, 
but  ministers  that  which  the  law  requires,  and  wherewith 
the  law  is  fulfilled;  that  is,  to  understand,  desire,  and  love, 
wherewith  the  law  is  stilled,  and  accuses  us  no  more,  com- 
pels us  no  more,  neither  hath  aught  to  crave  of  us  any 
more.  Even  as  though  thou  wert  in  debt  to  another  man, 
and  wert  not  able  to  pay,  two  manner  of  ways  m.ightest 
thou  be  loosed;  one  way,  if  he  would  require  nothing  of 
thee,  and  break  thine  obligation;  another  way,  if  some 
other  good  man  would  pay  for  thee,  and  give  thee  as  much 
as  thou  mightest  satisfy  thine  obligation  with.  Thus  hath 
Christ  made  thee  free  from  the  law,  and  therefore  is  this  no 
wild  fleshly  liberty,  that  should  do  nought,  but  that  doeth 
all  things,  and  is  free  from  the  craving  and  debt  of  the 
law. 

In  the  seventh  chapter  he  confirms  the  same,  with  a  si- 
militude of  the  state  of  matrimony.  As  when  the  husband 
dies,  the  wife  is  at  liberty,  and  the  one  is  loosed  and  depar- 
ted from  the  other:  not  that  the  woman  should  not  have 
the  power  to  marry  unto  another  man ;  but  rather  now  first 
of  all  is  she  free,  and  hath  power  to  marry  unto  another 
man,  which  she  could  not  do  till  she  was  loosed  from  her 
first  husband.  Even  so  are  our  consciences  bound,  and  in 
danger  to  the  law  under  old  Adam,  the  flesh,  as  long  as  he 
liveth  in  us,  for  the  law  declares  that  our  hearts  are  bound, 
and  that  we  cannot  disconsent  from  him;  but  when  he  is 
mortified  and  killed  by  the  Spirit,  then  is  the  conscience 
free  and  at  liberty ;  not  so  that  the  conscience  shall  now 
do  nought,  but  now  first  of  all  cleaves  unto  another,  that 
is,  Christ,  and  brings  forth  the  fruits  of  life.  So  now  to 
be  under  the  law,  is  not  to  be  able  to  fulfil  the  law,  but  to 
be  debtor  to  it,  and  not  able  to  pay  that  which  the  law  re- 
quires. And  to  be  loosed  from  the  law,  is  to  fulfil  it,  and 
to  pay  that  which  the  law  demands,  so  that  it  can  now 
henceforth  ask  thee  nought. 

Consequently  Paul  declares  more  largely  the  nature  of 
sin,  and  of  the  law;  how  that  through  the  law,  sin  revives, 
moves  herself,  and  gathers  strength.  For  the  old  man  and 
corrupt  nature,  the  more  he  is  forbidden  and  kept  under  the 
law,  is  the  more  offended  and  displeased  therewith,  foras- 
much as  he  cannot  pay  that  which  is  required  of  the  law. 
For  sin  is  his  nature,  and  of  himself  he  cannot  but  sin. 
Therefore  is  the  law  death  to  him,  torment,  and  martyr- 
28* 


330  TindaL 

dom.  Not  that  the  law  is  evil,  but  because  that  the  evil 
nature  cannot  suffer  that  which  is  good,  and  cannot  abide 
that  the  law  should  require  of  him  any  good  thing.  As  a 
sick  man  cannot  suffer  that  any  should  desire  him  to  run, 
to  leap,  and  to  do  other  deeds  of  a  whole  man. 

For  which  cause  St.  Paul  concludes,  that  where  the  law 
is  understood  and  perceived,  even  in  the  best,  there  it  does 
no  more  than  utter  sin,  and  bring  us  to  the  knowledge  of 
ourselves;  and  thereby  kill  us,  and  make  us  bound  unto 
eternal  damnation,  and  debtors  to  the  everlasting  wrath 
of  God ;  even  as  he  well  feels  and  understands,  whose  con- 
science is  truly  touched  by  the  law.  In  such  danger  were 
we  ere  the  law  came,  that  we  knew  not  what  sin  meant,  nei- 
ther yet  knew  we  the  wrath  of  God  upon  sinners,  till  the  law 
had  uttered  it.  So  seest  thou  that  a  man  must  have  some 
other  thing,  yea  and  a  greater  and  a  more  mighty  thing 
than  the  law,  to  make  him  righteous  and  safe.  They  that 
understand  not  the  law  on  this  wise,  are  blind,  and  go  to 
work  presumptuously,  supposing  to  satisfy  the  law  with 
works.  For  they  know  not  that  the' law  requires  a  free,  a 
willing,  a  strong,  and  a  loving  heart.  Therefore  they  see 
not  Moses  right  in  the  face;  the  vail  hangs  between,  and 
hides  his  face,  so  that  they  cannot  behold  ihe  glory  of  his 
countenance,  how  that  the  law  is  spiritual,  and  requires  the 
heart.  I  may  of  mine  own  strength  refrain  so  that  I  do 
mine  enemy  no  hurt;  but  to  love  him  with  all  mine  heart, 
and  to  put  away  wrath  wholly  out  of  my  mind,  I  cannot 
of  mine  own  strength.  I  may  refuse  money  of  mine  own 
strength,  but  to  put  away  love  unto  riches  out  of  mine  heart, 
can  I  not  do  of  mine  own  strength.  To  abstain  from  adul- 
tery, as  concerning  the  outward  deed,  I  can  do  of  mine  own 
strength;  but  not  to  desire  in  mine  heart,  is  as  impossible 
to  me,  as  is  to  choose  whether  I  will  hunger  or  thirst,  and 
yet  so  the  law  requires :  wherefore  of  a  man's  own  strength 
the  law  is  never  fulfilled;  we  must  have  thereunto  God's 
favour  and  his  Spirit,  purchased  by  Christ's  blood.  Never- 
theless when  I  say  a  man  may  do  many  things  outwardly 
against  his  heart,  we  must  understand  that  man  is  but  driven 
of  divers  appetites,  and  the  greatest  appetite  overcomes  the 
less  and  carries  the  man  away  violently  with  it. 

As  when  I  desire  vengeance,  and  fear  also  the  inconve- 
nience that  is  likely  to  follow,  if  fear  be  greater,  I  abstain ; 
if  the  appetite  that  desires  vengeance  be  greater,  I  cannot 
but  prosecute  the  deed,  as  we  see  by  experience  in  many 


Prologue  upon  the  Epistle  to  the  Romans.        331 

murderers  and  thieves ;  who  though  they  are  brought  into 
ever  so  great  peril  of  death,  yet  after  they  have  escaped,  do 
even  the  same  again;  and  common  women  prosecute  their 
evil  course  because  fear  and  shame  are  away,  when  others 
who  have  the  same  appetites  in  their  hearts,  abstain  at  the 
least  outwardly,  or  work  secretly,  being  overcome  of  fear 
and  of  shame;  and  so  likewise  is  it  of  all  other  appetites. 

Furthermore,  the  apostle  declares,  how  the  Spirit  and 
the  flesh  fight  together  in  one  man;  and  he  makes  an  ex- 
ample of  himself,  that  we  may  learn  to  know  that  work 
aright,  I  mean  to  kill  sin  in  ourselves.  He  calleth  both  the 
Spirit  and  also  the  flesh,  a  law;  because  that  like  as  the 
nature  of  God's  law,  is  to  drive,  to  compel,  and  to  crave, 
even  so  the  flesh  drives,  compels,  craves,  and  rages  against 
the  Spirit,  and  will  have  its  lusts  satisfied.  On  the  other 
side,  the  Spirit  driveth,  crieth,  and  fighteth  against  the  flesh, 
and  will  have  his  desire  satisfied.  And  this  strife  endures 
in  us  as  long  as  we  live,  in  some  more  and  in  some  less, 
as  the  Spirit  or  the  flesh  is  stronger;  and  the  man  his  own 
self  is  both  the  Spirit  and  the  flesh,  who  fights  with  his  own 
self,  until  sin  be  utterly  slain,  and  he  altogether  spiritual. 

In  the  eighth  chapter  he  comforts  such  fighters,  that  they 
despair  not  because  of  such  flesh,  neither  think  that  they 
are  less  in  favour  with  God.  And  he  shows  how  that  the 
sin  remaining  in  us  hurts  not.  For  there  is  no  danger  to 
them  that  are  in  Christ,  which  walk  not  after  the  flesh,  but 
fight  against  it.  And  he  expounds  more  largely  what  is 
the  nature  of  the  flesh,  and  of  the  Spirit;  and  how  the  Spirit 
cometh  by  Christ,  which  Spirit  makes  us  spiritual,  tames, 
subdues,  and  mortifies  the  flesh;  and  certifies  us  that  we 
are  nevertheless  the  sons  of  God  and  also  beloved,  though 
sin  rage  ever  so  much  in  us,  so  long  as  we  follow  the 
Spirit,  and  fight  against  sin  to  kill  and  mortify  it.  And 
because  nothing  is  so  good  to  the  mortifying  of  the  flesh, 
as  the  cross  and  tribulation,  which  are  nothing  pleasant,  he 
comforts  us  in  our  passions  and  afflictions  by  the  assistance 
of  the  Spirit,  which  maketh  intercession  to  God  for  us 
mightily,  with  groanings  that  pass  man's  utterance;  man's 
speech  cannot  comprehend  them,  and  the  creatures  mourn 
also  with  us  of  great  desire  that  they  have,  that  we  were 
loosed  from  sin,  and  the  corruption  of  the  flesh.  So  we  see 
that  those  three  chapters  do  nothing  so  much  as  to  drive  us 
unto  the  right  work  of  faith,  which  is  to  kill  the  old  man 
and  mortify  the  flesh.  ' 

In  the  ninth,  tenth,  and  eleventh  chapters,  he  treats  of 


332  Tindal. 

God's  predestination;  whence  it  springs  altogether;  whe- 
ther we  shall  believe  or  not  believe;  be  loosed  from  sin, 
or  not  be  loosed.  By  which  predestination,  our  justifying 
and  salvation  are  wholly  taken  out  of  our  hands,  and  put 
in  the  hands  of  God  only,  which  is  most  necessary  of  all. 
For  we  are  so  weak  and  so  uncertain,  that  if  it  stood  in  us, 
there  would  of  a  truth  be  no  man  saved,  the  devil  no  doubt 
would  deceive  us.  But  now  is  God  sure,  that  his  predestina- 
tion cannot  deceive  him,  neither  can  any  man  withstand  or 
hinder  him,  and  therefore  have  we  hope  and  trust  against  sin. 
But  here  must  a  mark  be  set  to  those  unquiet,  busy,  and 
high  climbing  spirits,  how  far  they  shall  go;  who  first  of 
all  bring  hither  their  high  reasons  and  ready  wits,  and 
begin  first  from  on  high  to  search  the  bottomless  secrets  of 
God's  predestination,  whether  they  be  predestinate  or  not. 
These  must  needs  either  cast  themselves  down  headlong 
into  desperation,  or  else  commit  themselves  to  free  chance, 
careless.  But  follow  thou  the  order  of  this  epistle,  and 
noosel  thyself*  with  Christ,  and  learn  to  understand  what 
the  law  and  the  gospel  mean,  and  the  office  of  both  the 
two;  that  thou  mayest  in  the  one  know  thyself,  and  how 
that  thou  hast  of  thyself  no  strength  but  to  sin,  and  in  the 
other  the  grace  of  Christ;  and  then  see  thou  fight  against 
sin  and  the  flesh,  as  the  seven  first  chapters  teach  thee. 
After  that,  when  thou  art  come  to  the  eighth  chapter,  and 
art  under  the  cross  and  suffering  of  tribulation,  then  the 
necessity  of  predestination  will  wax  sweet,  and  thou  shalt 
well  feel  how  precious  a  thing  it  is.  For  except  thou  hadst 
borne  the  cross  of  adversity  and  temptation,  and  hast  felt 
thyself  brought  unto  the  very  brim  of  desperation,  yea  and 
unto  hell  gates,  thou  canst  never  meddle  with  the  sentence 
of  predestination  without  thine  own  harm,  and  without  secret 
wrath  and  grudging  inwardly  against  God:  for  otherwise 
it  shall  not  be  possible  for  thee  to  think  that  God  is  right- 
eous and  just.  Therefore  must  Adam  be  well  mortified, 
and  the  fleshly  wit  brought  utterly  to  nought,  ere  thou 
mayest  away  with  this  thing,  and  drink  such  strong  wine. 
Take  heed  therefore  unto  thyself,  that  thou  drink  not  wine, 
while  thou  art  yet  but  a  suckling.  For  every  learning  hath 
its  time,  measure,  and  age,  and  in  Christ  is  there  a  certain 
childhood,  in  which  a  man  must  be  content  with  milk  for  a 
season,  until  he  wax  strong  and  grow  up  into  a  perfect  man 
in  Christ,  and  be  able  to  eat  of  stronger  meat. 

*  Find  shelter,  as  a  child  with  a  nurse. 


Prologue  upon  the  Epistle  to  the  Romans.        333 

In  the  twelfth  chapter,  he  giveth  exhortations.  For  this 
manner  Paul  observes  in  all  his  epistles;  first,  he  teaches 
Christ  and  the  faith,  then  he  exhorts  to  good  works,  and 
unto  continual  mortifying  of  the  flesh.  So  here  he  teaches 
good  works  in  deed,  and  the  true  serving  of  God,  and 
makes  all  men  priests,  to  oifer  up,  not  money  and  beasts, 
as  the  manner  was  in  the  time  of  the  law,  but  their  own 
bodies,  with  killing  and  mortifying  the  lusts  of  the  flesh. 
After  that,  he  describes  the  outward  conversation  of  Chris- 
tian men,  how  they  ought  to  behave  themselves  in  spiritual 
things,  how  to  teach,  preach,  and  rule  in  the  congregation 
of  Christ,  to  serve  one  another,  to  suffer  all  things  patiently, 
and  to  commit  wrath  and  vengeance  to  God.  In  conclu- 
sion, how  a  Christian  man  ought  to  behave  himself  unto  all 
men,  to  friend,  foe,  or  whatsoever  he  be.  These  are  the 
right  works  of  a  Christian  man  which  spring  out  of  faith  ; 
for  faith  keepeth  not  holiday,  neither  suffers  any  man  to  be 
idle,  wheresoever  she  dwells. 

In  the  thirteenth  chapter,  he  teaches  to  honour  the 
worldly  and  temporal  sword.  For  though  man's  law  and 
ordinance  make  not  a  man  good  before  God,  neither  justify 
him  in  the  heart,  yet  are  they  ordained  for  the  furtherance 
of  the  commonwealth,  to  maintain  peace,  to  punish  the  evil, 
and  to  defend  the  good.  Therefore  ought  the  good  to  hon- 
our the  temporal  sword,  and  to  have  it  in  reverence,  though 
as  concerning  themselves  they  need  it  not,  but  would  ab- 
stain from  evil  of  their  own  accord;  yea,  and  do  good 
without  man's  law,  but  by  the  law  of  the  Spirit,  which 
governs  the  heart,  and  guides  it  unto  all  that  is  the  will  of 
God.  Finally,  he  comprehends  and  knits  up  all  in  love. 
Love  of  her  own  nature  bestows  all  that  she  hath,  and  even 
her  own  self  on  that  which  is  loved.  Thou  needest  not  bid 
a  kind  mother  to  be  loving  unto  her  only  son,  much  less 
does  spiritual  love,  which  hath  eyes  given  her  of  God,  need 
man's  law  to  teach  her  to  do  her  duty.  And  as  in  the  be- 
ginning, the  apostle  put  forth  Christ  as  the  cause  and  author 
of  our  righteousness  and  salvation,  even  so  he  sets  him 
forth  here  as  an  example  to  imitate,  that  as  he  has  done  to 
us,  even  so  should  we  do  one  to  another. 

In  the  fourteenth  chapter  he  teaches  to  deal  soberly  with 
the  consciences  of  the  weak  in  the  faith,  who  yet  under- 
stand not  the  liberty  of  Christ  perfectly  enough;  and  to 
favour  them  of  Christian  love,  and  not  to  use  the  liberty  of 
the  faith  unto  hinderance,  but  unto  the  furtherance  and  edi- 
fying of  the  weak.     For  where  such  consideration  is  not 


334  TindaL 

there  follows  debate  and  despising  of  the  gospel.  It  is 
better  then  to  forbear  the  weak  awhile,  until  they  wax 
strong,  than  that  the  learning  should  come  altogether  under 
foot.  And  such  work  is  a  singular  work  of  love,  yea  and 
where  love  is  perfect  there  must  needs  be  such  a  respect 
unto  the  weak  ;  a  thing  that  Christ  commanded  and  charged 
to  be  had  above  all  things. 

In  the  fifteenth  chapter  he  sets  forth  Christ  again  to  be 
imitated;  that  we  also  by  his  example  should  bear  with 
others  that  are  yet  weak ;  as  them  that  are  frail  open  sin- 
ners, unlearned,  unexpert,  and  of  loathsome  manners,  and 
not  cast  them  away  forthwith,  but  suffer  them  till  they  wax 
better,  and  exhort  them  in  the  mean  time.  For  so  dealt 
Christ  in  the  gospel  and  now  deals  with  us  daily,  suffering  our 
imperfectness,  weakness,  conversation,  and  manners  not  yet 
fashioned  after  the  doctrine  of  the  gospel,  but  which  smell  of 
the  flesh,  yea  and  sometimes  break  forth  into  outward  deeds. 
Afler  that,  to  conclude,  he  wishes  them  increase  of  faith, 
peace,  and  joy  of  conscience,  praises  then  and  commits 
them  to  God,  and  magnifies  his  office  and  administration  in 
the  gospel ;  and  soberly  and  with  great  discretion  desires 
succour  and  aid  of  them  for  the  poor  saints  of  Jerusalem; 
and  it  is  all  pure  love  that  he  speaks  or  deals  with. 

So  find  we  in  this  epistle  plenteously,  unto  the  uttermost, 
whatsoever  a  Christian  man  or  woman  ought  to  know. 
That  is,  what  the  law,  the  gospel,  sin,  grace,  faith,  righ- 
teousness, Christ,  God,  good  works,  love,  hope,  and  the 
cross  are;  and  even  wherein  the  pith  of  all  that  pertains  to 
the  Christian  faith  standeth;  and  how  a  Christian  man 
ought  to  behave  himself  unto  every  man,  be  he  perfect  or 
a  sinner,  good  or  bad,  strong  or  weak,  friend  or  foe;  and 
in  conclusion,  how  to  behave  ourselves  both  toward  God 
and  toward  ourselves  also.  And  all  things  are  profoundly 
grounded  in  the  Scriptures,  and  declared  with  examples  of 
himself,  of  the  fathers,  and  of  the  prophets,  that  a  man  can 
here  desire  no  more.  Wherefore  it  appears  evidently,  that 
Paul's  mind  was  to  comprehend  briefly  in  his  epistle  all  the 
whole  learning  of  Christ's  gospel,  and  to  prepare  an  intro- 
duction unto  all  the  Old  Testament.  For  without  doubt, 
whosoever  has  this  epistle  perfectly  in  his  heart,  the  same 
hath  the  light  and  the  efliect  of  the  Old  Testament  with  him. 
Wherefore  let  every  man,  without  exception,  exercise  him- 
self therein  diligently,  and  record  it  night  and  day  continu- 
ally, until  he  be  fully  acquainted  therewith. 

The  last  chapter  is  a  chapter  of  recommendation  wherein 


Prologue  upon  the  Epistle  to  the  Romans.        335 

he  yet  mingles  a  good  admonition,  that  we  should  beware 
of  the  traditions  and  doctrine  of  men,  which  beguile  the 
simple  with  sophistry  and  learning  that  is  not  after  the 
gospel,  and  draw  them  from  Christ,  and  noosel  them  in 
weak  and  feeble,  and  as  Paul  calls  them  in  the  epistle  to 
the  Galatians,  in  beggarly  ceremonies ;  for  the  intent  that 
they  would  live  in  fat  pastures  and  be  in  authority  and  be 
taken  as  Christ,  yea  and  above  Christ,  and  sit  in  the  tem- 
ple of  God ;  that  is,  in  the  consciences  of  men,  where  God 
only,  his  Word  and  his  Christ  ought  to  sit.  Compare 
therefore  all  manner  of  doctrine  of  men  with  the  Scripture, 
and  see  whether  they  agree  or  not.  And  commit  thyself 
wholly  and  altogether  unto  Christ,  and  so  shall  he  with  his 
Holy  Spirit,  and  with  all  his  fulness,  dwell  in  thy  soul. 

The  sum  and  whole  cause  of  the  writing  of  this  epistle, 
is  to  prove  that  a  man  is  justified  by  faith  only ;  which  pro- 
position whoso  denies,  to  him  is  not  only  this  epistle  and 
all  that  Paul  writes,  but  also  the  whole  Scripture  so  locked 
up,  that  he  shall  never  understand  it  to  his  soul's  health. 
And  to  bring  a  man  to  the  understanding  and  feeling  that 
faith  only  justifies,  Paul  proves  that  the  whole  nature  of 
man  is  so  poisoned  and  so  corrupt,  yea  and  so  dead,  con- 
cerning godly  living  or  godly  thinking,  that  it  is  impossi- 
ble for  it  to  keep  the  law  in  the  sight  of  God :  that  is  to 
say,  to  love  it,  and  of  love  and  willingness  to  do  it  as  natu- 
rally as  a  man  eats  or  drinks,  until  he  be  quickened  again 
and  healed  through  faith.  And  by  justifying,  understand 
no  other  thing  than  to  be  reconciled  to  God,  and  to  be 
restored  unto  his  favour,  and  to  have  thy  sins  forgiven  thee. 
As  when  I  say,  God  justifieth  us,  understand  thereby,  that 
God  for  Christ's  sake,  merits,  and  deservings  only,  receives 
us  unto  his  mercy,  favour,  and  grace,  and  forgives  us  our 
sins.  And  when  I  say,  Christ  justifieth  us,  understand 
thereby,  that  Christ  only  hath  redeemed  us,  brought,  and 
delivered  us  out  of  the  wrath  of  God  and  damnation,  and 
hath  with  his  words  only  purchased  us  the  mercy,  the 
favour,  and  grace  of  God,  and  the  forgiveness  of  our  sins. 
And  when  I  say,  that  faith  justifieth,  understand,  that  faith 
and  trust  in  the  truth  of  God  and  in  the  mercy  promised  us 
for  Christ's  sake,  and  for  his  deserving  and  works  only, 
doth  quiet  the  conscience  and  certify  it  that  our  sins  be  for- 
given, and  we  in  the  full  favour  of  God. 

Furthermore,  set  before  thine  eyes  Christ's  works  and 
thine  own  works.  Christ's  works  only  justify  thee,  and 
make  satisfaction  for  thy  sin,  and  not  thine  own  works: 


336  Tindal. 

that  is  to  say,  quiet  thy  conscience,  and  make  thee  sure 
that  thy  sins  are  forgiven  thee,  and  not  thine  own  works. 
For  the  promise  of  mercy  is  made  thee  for  Christ's  work's 
sake,  and  not  for  thine  own  work's  sake. 

Wherefore,  seeing  God  hath  not  promised  that  thine  own 
works  shall  save  thee,  therefore  faith  in  thine  own  works 
can  never  quiet  thy  conscience,  nor  certify  thee  before  God, 
when  God  comes  to  judge  and  to  take  a  reckoning,  that  thy 
sins  are  forgiven  thee.  Beyond  all  this,  mine  own  works 
can  never  satisfy  the  law,  or  pay  that  I  owe  it,  for  I  owe 
the  law  to  love  it  with  all  mine  heart,  soul,  power,  and 
might.  Which  to  pay  I  am  never  able,  while  compassed 
with  flesh.  No,  I  cannot  once  begin  to  love  the  law,  except 
I  be  first  sure  by  faith,  that  God  loves  me  and  forgives  me. 

Finally,  that  we  say,  Faith  only  justifieth,  ought  to  offend 
no  man.  For  if  this  be  true,  that  Christ  only  redeemed  us, 
Christ  only  bare  our  sins,  made  satisfaction  for  them,  and 
purchased  us  the  favour  of  God,  then  must  it  needs  be  true 
that  the  trust  only  in  Christ's  deserving  and  in  the  promises 
of  God  the  Father,  made  to  us  for  Christ's  sake,  alone 
quiets  the  conscience,  and  certifies  it  that  the  sins  are  for- 
given. And  when  they  say,  A  man  must  repent,  forsake 
sin,  and  have  a  purpose  to  sin  no  more,  as  nigh  as  he  can, 
and  love  the  law  of  God;  therefore,  faith  alone  justifies  not. 
I  answer,  That,  and  all  like  arguments  are  nought,  and  like 
to  this — I  must  repent  and  be  sorry,  the  gospel  must  be 
preached  me,  and  I  must  believe,  or  else  1  cannot  be  par- 
taker of  mercy,  which  Christ  hath  deserved  for  me.  There- 
fore Christ  only  justifieth  me  not,  or  Christ  only  hath  not 
made  satisfaction  for  my  sins — as  this  is  a  naughty  argu- 
ment so  is  the  other. 

Now  go  to,  reader,  and  according  to  the  order  of  Paul's 
writing,  even  so  do  thou.  First,  behold  thyself  diligently 
in  the  law  of  God,  and  see  there  thy  just  damnation. 
Secondly,  turn  thine  eyes  to  Christ,  and  see  there  the 
exceeding  mercy  of  thy  most  kind  and  loving  Father. 
Thirdly,  remember  that  Christ  made  not  this  atonement 
that  thou  shouldest  anger  God  again;  neither  died  he  for 
thy  sins,  that  thou  shouldest  live  still  in  them;  neither 
cleansed  he  thee,  that  thou  shouldest  return,  as  a  swine, 
unto  thine  old  puddle  again;  but  that  thou  shouldest  be  a 
new  creature,  and  live  a  new  life  after  the  will  of  God,  and 
not  of  the  flesh.  And  be  diligent,  lest  through  thine  own 
negligence  and  unthankfulness,  thou  lose  this  favour  and 
mercy  again.     Farewell. 


THE 

TESTAMENT  OF  WILLIAM  TRACY,  ESQUIRE, 

EXPOUNDED 

BY  WILLIAM  TINDAL; 

WHEREIN  THOU  SHALT  PERCEIVE  WITH  WHAT  CHARITY  THE  CHANCELLOR 

OF  WORCESTER  BURNED,  WHEN  HE  TOOK  UP  THE  DEAD  CARCASE, 

AND  MADE  ASHES  OF  IT,  AFTER    IT   WAS  BURIED. 


To  the  Reader. 

Thou  shalt  understand,  most  dear  reader,  that  after  William  Tin- 
dal  was  so  Judasly  betrayed  by  an  Englishman,  a  scholar  of  Louvain, 
whose  name  was  Philips,  there  were  certain  things  of  his  doing  found, 
which  he  had  intended  to  have  put  forth  to  the  furtherance  of  God's 
word ;  among  which  was  this  testament  of  M.  Tracy,  expounded  by 
himself;  whereunto  was  annexed  the  exposition  of  the  same,  of  John 
Fritli's  doing  and  own  hand-writing,  which  I  have  caused  to  be  put 
in  print,  to  the  intent  that  all  the  world  should  see  how  earnestly  the 
canonists  and  spiritual  lawyers,  who  are  the  chief  rulers  under  bishops, 
in  every  diocese,  insomuch  that  in  every  cathedral  church,  the  dean, 
chancellor,  and  archdeacon  are  commonly  doctors  or  batchelors  of 
law,  do  endeavour  themselves  justly  to  judge,  and  spiritually  to  give 
sentence,  according  to  charity,  upon  all  the  acts  and  deeds  done  by 
their  diocesans.  According  to  the  example  of  the  chancellor  of  Wor- 
cester, who,  after  M.  Tracy  was  buried,  out  of  pure  zeal  and  love, 
took  up  the  dead  carcase  and  burned  it ;  wherefore  he  did  it,  shall  evi- 
dently appear  to  the  reader  in  this  little  treatise.  Read  it  therefore,  I 
beseech  thee,  and  judge  the  spirits  of  our  spiritualty,  and  pray  that 
the  Spirit  of  Him  that  raised  up  Christ,  may  once  inhabit  them  and 
mollify  their  hearts,  and  so  illumine  tliem,  that  they  may  both  see  and 
sliow  true  light,  and  no  longer  resist  God  or  his  truth.     Amen.* 

*  Strype  (Annals  I.  p.  507)  says,  "  William  Tracy,  Esq.  of  Tod- 
ington,  in  Gloucestershire,  remarkable  for  the  popish  severity  used 
towards  his  dead  corpse ;  which  was  digged  up  out  of  its  grave, 
anno  1532,  and  burnt  to  ashes,  by  order  of  Thomas  Parker,  chan- 
cellor of  Worcester.  Being  dead  and  buried,  he  was  judicially  tried 
and  proceeded  against  in  the  convocation,  and  declared  a  heretic  be- 
cause of  some  passages  in  his  last  will  and  testament,  wherein  he 
showed  little  regard  of  having  his  soul  prayed  for  after  his  decease ; 
and  therefore  left  nothing  to  any  priest  to  do  that  office  for  him.  But 
the  said  Parker,  out  of  his  popish  zeal,  going  beyond  his  order  in 
burning  the  body,  when  the  sentence  went  no  further  than  the  dig- 
ging it  out  of  the  grave,  and  removing  it  from  Christian  burial,  the 

TINDAL.  29  3^7 


338  Tindal. 

THE  TESTAMENT  ITSELF 

In  the  name  of  God.  Amen.  I,  William  Tracy,  of  Tod- 
ington,  in  the  county  of  Gloucester,  esquire,  make  my  tes- 
tament and  last  will,  as  hereafter  followeth. 

First,  and  before  all  other  things,  I  commit  me  unto  God, 
and  to  his  mercy,  trusting  without  any  doubt  or  mistrust, 
that  by  his  grace  and  the  merits  of  Jesus  Christ,  and  by 
the  virtue  of  his  passion  and  of  his  resurrection,  I  have,  and 
shall  have,  remission  of  my  sins,  and  resurrection  of  body 
and  soul,  according  as  it  is  written,  Job  xix. — I  believe  that 
my  Redeemer  liveth,  and  that  at  the  last  day  I  shall  rise  out 
of  the  earth,  and  in  my  flesh  shall  see  my  Saviour;  this  my 
hope  is  laid  by  in  my  bosom. 

And  as  touching  the  wealth*  of  my  soul,  the  faith  that  I 
have  taken  and  rehearsed  is  sufficient,  as  I  suppose,  with- 
out any  other  man's  work  or  works.  My  ground  and  my 
belief  is,  that  there  is  but  one  God,  and  one  Mediator  be- 
tween God  and  man,  which  is  Jesus  Christ.  So  that  I  do 
accept  none  in  heaven  nor  in  earth,  to  be  my  Mediator  be- 
tween me  and  God,  but  only  Jesus  Christ;  all  others  are 
but  petitioners  for  receiving  of  grace,  but  none  are  able  to 
give  influence  of  grace.  And  therefore  will  I  bestow  no 
part  of  my  goods  for  the  intent  that  any  man  should  say, 
or  do,  to  help  my  soul.  For  therein  I  trust  only  to  the 
promise  of  God,  He  that  bclieveth  and  is  baptized  shall  be 
saved;  and  he  that  believeth  not,  shall  be  damned. 

And,  touching  the  burying  of  my  body,  it  availeth  me 
not  what  be  done  thereto;  wherein  St.  Augustine,  concern- 
ing taking  care  for  the  dead,  saith,  that  they  are  rather  the 
solace  of  them  that  live,  than  the  wealth  or  comfort  of  them 
that  are  departed,  and  therefore  I  remit  it  only  to  the  dis- 
cretion of  mine  executors. 

And,  touching  the  distribution  of  my  temporal  goods,  my 
purpose  is,  by  the  grace  of  God,  to  bestow  them  to  be  ac- 

relations  took  their  opportunity  afterwards,  when  things  looked  more 
favourably  upon  religion,  and  got  him  fined  in  a  great  sum."  Par- 
ker had  neglected  to  apply  for  a  writ  authorizing  him  to  burn  the 
dead  corpse. 

Many  copies  of  Tracy's  testament  were  circulated,  and  wherever 
one  was  found  in  the  possession  of  any  person,  it  was  considered  a 
proof  of  heresy.  Fox  mentions  that  when  Thomas  Philips  was  im- 
prisoned as  a  heretic,  the  only  charges  which  could  be  substantiated 
against  him,  were  his  having  a  copy  of  Tracy's  testament,  and  but- 
ter and  cheese  being  found  in  his  cliamber  during  Lent. 

*  Welfare,  salvation. 


Observations  on  Tracy^s  Testament.  339 

cepted  as  fruits  of  faith,  so  that  I  do  not  suppose  that  my 
merit  be  by  good  bestowing  of  ihem,  but  my  merit  is  the 
faith  of  Jesus  Christ  only,  by  which  faith,  such  works  are 
good,  according  to  the  words  of  our  Lord,  Matt.  xxv. — I 
was  hungry,  and  thou  gavest  me  to  eat;  and  it  foiloweth. 
That  which  ye  have  done  to  the  least  of  my  brethren,  ye 
have  done  to  me,  &c.  And  we  should  ever  consider  the 
true  sentence,  that  a  good  work  maketh  not  a  good  man, 
but  a  good  man  maketh  a  good  work ;  for  faith  maketh  the 
man  both  good  and  righteous;  for  a  righteous  man  livcth 
by  faith,  (Rom.  i.)  and  whatsoever  springeth  not  out  of 
faith  is  sin,  Rom.  xiv. 

And  all  my  temporal  goods  that  I  have  not  given  or  de- 
livered, or  not  given  by  writing,  of  mine  own  hand,  bear- 
ing the  date  of  this  present  writing,  I  do  leave  and  give  to 
Margaret  my  wife,  and  to  Richard  my  son,  whom  I  make 
mine  executors.  Witness  this  mine  own  hand,  the  x  day 
of  October,  in  the  xxii.  year  of  the  reign  of  king  Henry  the 
eighth,  (a.  d.  1530.) 


TiNDAL. 


Now  let  us  examine  the  parts  of  this  testament,  sentence 
by  sentence.  First,  To  commit  ourselves  to  God  above  all, 
is  the  first  of  all  precepts ;  and  the  first  stone  in  the  founda- 
tion of  our  faith,  that  we  believe  and  put  our  trust  in  one 
God;  one  all  true,  one  all  mighty,  all  good,  and  all  merciful ; 
cleaving  fast  to  his  truth,  might,  mercy,  and  goodness,  sure- 
ly certified  and  fully  persuaded  that  he  is  our  God,  yea 
ours,  and  to  us  all  true,  without  all  falsehood  and  guile,  and 
that  cannot  fail  in  his  promises ;  and  to  us  all  mighty,  that 
his  will  cannot  be  hindered  to  fulfil  all  the  truth  that  he  hath 
promised  us;  and  to  us  all  good  and  all  merciful,  whatso- 
ever we  have  done,  and  howsoever  grievously  we  have 
trespassed,  so  that  we  come  to  him  the  way  that  he  hath  ap- 
pointed, which  way  is  Jesus  Christ  only,  as  we  shall  see  to 
follow.  This  first  clause  then  is  the  first  commandment,  or 
at  the  least,  the  first  sentence  in  the  first  commandment, 
and  the  first  article  of  our  creed. 

And  that  this  trust  and  confidence  in  the  mercy  of  God 
is  through  Jesus  Christ,  is  the  second  article  of  our  creed, 
confirmed  and  testified  throughout  all  Scripture.  That 
Christ  brings  us  into  this  grace,  Paul  proves,  (Romans  v.) 
saying.  Being  justified  by  faith,  we  are  at  peace  with  God, 


340  Tindal, 

through  Jesus  Christ  our  Lord,  by  whom  we  have  an  en- 
tering in  unto  this  grace  in  which  we  stand.  And,  Eph.  iii. 
By  whom,  saith  Paul,  we  have  a  bold  entering  in,  through 
the  faith  that  is  in  him.  And  in  the  second  of  the  said 
epistle,  By  him  we  have  an  entering  in  unto  the  Father; 
and  a  little  before  in  the  same  chapter,  He  is  our  peace. 
And  John,  in  the  first  chapter,  Behold  the  Lamb  of  God, 
which  taketh  away  the  sin  of  the  world ;  which  sin  was  the 
bush  that  stopped  the  entering  in  and  kept  us  out,  and  the 
sword  wherewith  was  kept  the  entering  unto  the  tree  of  life 
from  Adam  and  all  his  offspring.  And  in  the  second  of  the 
First  of  Peter,  Who  bare  our  sins  in  his  own  body,  and  by 
whose  stripes  we  are  made  whole.  By  whom  we  have  re- 
demption through  his  blood,  even  the  forgiveness  of  our  sins. 
(Col.  i.,  Eph.  i.,  and  Rom.  iv.)  He  was  delivered  for  our 
sins,  and  rose  again  for  our  justifying. 

And  concerning  the  resurrection,  it  is  an  article  of  our 
faith,  and  proved  there  sufficiently;  and  that  it  shall  be  by 
the  power  of  Christ,  is  also  the  open  Scripture.  (John  vi.) 
This  is  the  will  of  my  Father  which  sent  me,  that  I  lose 
nothing  of  all  that  he  hath  given  me,  but  that  I  raise  it  up 
again  in  the  last  day.  And  again,  I  am  the  resurrection. 
John  xi. 

That  this  lively  faith  is  sufficient  to  justification,  without 
adding  to  of  any  more  help,  is  thus  proved.  The  promisor 
is  God,  of  whom  Paul  saith,  (Rom.  viii.)  If  God  be  on 
our  side,  what  matter  maketh  it  who  is  against  us?  He  is 
thereto  all  good,  all  merciful,  all  true,  and  all  mighty,  where- 
fore sufficient  to  be  believed  by  his  oath.  Moreover,  Christ, 
in  whom  the  promise  is  made,  hath  received  all  power  in 
heaven  and  earth.  (Mat.  xxviii.)  He  hath  also  a  perpetual 
priesthood,  and  therefore  is  able  perpetually  to  save.  Heb.  vii. 

And  that  there  is  but  one  Mediator,  Christ,  as  Paul  saith, 
1  Tim.  ii.  And  by  that  word  understand  an  atonement- 
maker,  a  peace-maker,  and  bringer  into  grace  and  favour, 
having  full  power  so  to  do.  And  that  Christ  is  so,  is 
proved  at  the  full.  It  is  written,  (John  iii.)  The  Father 
loveth  the  Son,  and  hath  given  all  into  his  hand.  And  he 
that  believeth  the  Son  hath  everlasting  life;  and  he  that  be- 
lieveth  not  the  Son,  shall  not  see  life,  but  the  wrath  of  God 
abideth  upon  him.  All  things  are  given  me  of  my  Father. 
(Luke  X.)  And  all  whosoever  call  on  the  name  of  the  Lord 
shall  be  saved.  (Acts  ii.)  Of  his  fulness  have  we  all  re- 
ceived. (John  i.)    There  is  no  other  name  given  to  man,  in 


Observations  on  Tracy'^s  Testament.  341 

which  we  must  be  saved.  (Acts  iv.)  And  again,  unto  his 
name  bear  all  the  prophets  record,  that  by  his  name  shall 
all  that  believe  in  him  receive  remission.  (Acts  x.)  In  him 
dvvelieth  all  the  fulness  of  God  bodily.  (Col.  ii.)  All  what- 
soever my  Father  hath,  are  mine.  (John  xvi.)  Whatsoever 
ye  ask  in  my  name,  that  will  I  do  for  you.  (John  xiv.)  One 
Lord,  one  faith,  one  baptism,  one  God,  and  Father  of  all, 
which  is  above  all,  through  all,  and  in  you  all.  (Eph.  iv.) 
There  is  but  one,  whose  servant  I  am,  to  do  his  will;  but 
one  that  shall  pay  me  my  wages;  there  is  but  one  to  whom 
I  am  bound,  therefore,  but  one  that  hath  power  over  me,  to 
condemn  or  save  me.  I  will  add  to  this,  Paul's  argument, 
(Gal.  iii.)  God  sware  unto  Abraham,  four  hundred  years 
before  the  law  was  given,  that  we  should  be  saved  by  Christ; 
thereforethe  law  given  four  hundred  years  after,  cannot  dis- 
annul that  covenant.  I  argue  thus,  Christ,  when  he  had  suf- 
fered his  passion,  and  was  risen  again  and  entered  into  his 
glory,  was  sufficient  for  his  apostles,  without  any  other 
mean  or  help;  therefore,  the  holiness  of  no  saint  since, 
hath  diminished  aught  of  that  his  power ;  but  he  is  as  full 
sufficient  now,  for  the  promise  is  as  deeply  made  to  us  as 
to  ihem.  Moreover,  the  treasure  of  his  mercy  was  laid  up 
in  Christ  for  all  that  should  believe,  ere  the  world  was 
made;  therefore,  nothing  that  hath  happened  since  hath 
changed  the  purpose  of  the  unvariable  God. 

Moreover,  to  exclude  the  blind  imagination,  falsely  called 
faith,  of  those  who  give  themselves  to  vice  without  resist- 
ance, affirming  that  they  have  no  power  to  do  otherwise, 
but  that  God  hath  so  made  them,  and  therefore  must  save 
them,  they  not  intending  or  purposing  to  mend  their  living, 
but  sinning  with  whole  consent  and  full  lust,  he  declares 
what  faith  he  meaneth,  two  manner  of  ways.  First,  by 
that  he  saith.  Whosoever  believeth  and  is  baptized  shall  be 
saved.  By  which  words  he  declares  evidently  he  means 
that  faith,  which  is  in  the  promise  made  upon  the  appoint- 
ment between  God  and  us,  that  we  should  keep  his  law  to 
the  uttermost  of  our  power;  which  is,  he  that  believeth  in 
Christ  for  the  remission  of  sin,  and  is  baptized  to  do  the 
will  of  Christ,  and  to  keep  his  law  of  love,  and  to  mortify 
the  flesh,  that  man  shall  be  saved.  And  so  the  imagination 
of  these  swine  who  will  not  leave  wallowing  themselves  in 
every  mire  and  puddle,  is  wholly  excluded ;  for  God  never 
made  promise  but  upon  an  appointment  or  covenant,  under 
29* 


342  Tindal. 

which  whosoever  will  not  come,  can  be  no  partaker  of  the 
promise.  True  faith  in  Christ  giveth  power  to  love  the  law 
of  God;  for  it  is  written,  (John  i.)  He  gave  them  power  to 
be  the  sons  of  God,  in  that  they  believe  in  his  name.  Now 
to  be  the  son  of  God  is  to  love  righteousness,  and  hate  un- 
righteousness, and  so  to  be  like  thy  Father.  Hast  thou  then 
no  power  to  love  the  law?  So  hast  thou  no  faith  in  Christ's 
blood.  And,  (Rom.  iii.)  We  set  up  or  maintain  the  law 
through  faith.  Why  so?  For  the  preaching  of  faith  minis- 
tereth  the  Spirit.  (Gal.  iii.,  2  Cor.  iii.)  And  the  Spirit 
looseth  the  bands  of  Satan,  and  gives  power  to  love  the  law, 
and  also  to  do  it.  For  saith  Paul,  (Rom.  viii.)  If  the  Spirit 
of  Him  that  raised  up  Jesus  dwells  in  you,  then  will  He  that 
raised  up  Jesus,  quicken  your  mortal  bodies  by  the  means 
of  his  Spirit  dwelling  in  you. 

Ah  well,  wilt  thou  say,  If  I  must  profess  the  law  and 
work,  then  faith  alone  saveth  me  not.  Be  not  deceived 
with  sophistry,  but  withdraw  thine  ears  from  words,  and 
consider  what  is  in  thine  heart.  Faith  justifieth  thee,  that 
is,  it  brings  remission  of  all  sins,  and  sets  thee  in  the  state 
of  grace,  before  all  works,  and  gets  thee  power  to  work,  ere 
thou  couldesl  work;  but  if  thou  wilt  not  go  back  again, 
but  continue  in  grace,  and  come  to  that  salvation  and 
glorious  resurrection  of  Christ,  thou  must  work,  and  join 
works  to  thy  faith,  in  will  and  deed  also,  if  thou  have  time 
and  leisure;  and  as  oft  as  thou  fallest,  set  thee  on  thy  faith 
again,  without  help  of  works.  And  although  when  thou 
art  reconciled  and  restored  to  grace,  works  be  required, 
yet  is  not  that  reconciling  and  grace  the  benefit  of  the 
works  that  follow;  but  clean  contrary,  that  forgiveness  of 
thy  sins,  and  restoring  to  favour  deserve  the  works  that 
follow.  Though  when  a  king,  after  sentence  of  death  is 
passed  upon  a  murderer,  hath  pardoned  him  at  the  request 
of  some  of  his  friends,  works  are  required  of  him,  that  he 
Jienceforth  keep  the  king's  laws,  if  he  will  continue  in  his 
grace's  favour  in  which  he  now  standeth;  yet  the  benefit  of 
his  life  proceeds  not  of  the  deserving  of  the  works  that  fol- 
low, but  of  the  king's  goodness  and  favour  of, his  friends, 
yea,  and  that  benefit  and  gift  of  his  life,  deserve  the  works 
that  follow.  Though  the  father  chastise  the  child,  yet  the 
child  is  no  less  bound  to  obey,  and  to  do  the  will  of  the 
father.  If  when  the  father  pardons  it,  the  works  that  follow 
deserve  that  favour,  then  must  the  works  that  followed  the 


observations  on  Tracy^s  Testament.  343 

correction  have  deserved  favour  also;  and  then  was  the 
father  unrighteous  to  chastise  it.  All,  whatsoever  thou  art 
able  to  please  God  with,  it  is  thy  duty  to  do,  though  thou 
hadst  never  sinned :  if  it  be  thy  duty,  how  can  it  then  be 
the  deserving  of  the  mercy  and  grace  that  went  before? 
Now  that  mercy  was  the  benefit  of  God  thy  Father,  through 
the  deserving  of  the  Lord  Christ,  which  hath  bought  thee 
with  the  price  of  his  blood. 

And  again,  when  he  saith  that  he  purposes  to  bestow 
his  goods  to  be  accepted  as  fruits  of  faith,  it  is  evident  he 
means  that  living  faith  which  professes  the  law  of  God,  and 
is  the  mother  of  all  good  works,  yea,  and  nurse  thereto. 

Another  cavillation  which  they  might  make  in  the  second 
part,  where  he  admits  no  other  Mediator  but  Christ  only, 
nor  will  give  of  his  goods  to  bind  any  man  to  any  feigned 
observance  for  the  help  of  his  soul,  when  he  were  whole  in 
the  kingdom  of  Christ,  delivered,  both  body  and  soul  from 
the  dominion  of  Satan,  as  the  Scripture  testifies  all  that 
die  in  Christ  to  be,  is  this — They  will  say  that  he  held  that 
none  should  pray  for  J^im  save  Christ,  and  that  we  be  not 
bound  to  pray  one  for  another,  nor  ought  to  desire  the 
prayers  of  another  man — but  this  he  excludes  in  that  he 
saith.  All  others  are  but  petitioners.  By  which  words  he 
plainly  confesses  that  others  may  and  ought  to  pray,  and 
that  we  may  and  ought  to  desire  others  to  pray  for  us;  but 
means  that  we  may  not  put  our  trust  and  confidence  in 
their  prayer,  as  though  they  gave  of  themselves  that  which 
they  desire  for  us  in  their  petitions,  and  so  give  them  the 
thanks,  and  ascribe  to  their  merits,  that  which  is  given  us 
in  the  name  of  our  Master,  Christ,  as  the  deservings  of  his 
blood.  Christ  is  my  Lord,  and  hath  deserved  and  also  ob- 
tained power,  to  give  me  all  that  can  be  desired  for  me ;  and 
all  that  others  desired  for  me;  this  is  desired  in  Christ's 
name,  and  given  at  the  merits  of  his  blood.  All  the  honour 
then,  trust,  confidence,  and  thanks,  pertain  to  him  also. 

Some  there  are  will  haply  say.  How  should  I  desire  an- 
other to  pray  for  me,  and  not  trust  to  his  prayer?  Verily, 
even  as  I  desire  my  neighbour  to  help  me  at  my  need,  and 
yet  trust  not  to  him.  Christ  hath  commanded  us  to  love 
each  other;  now  when  I  go  to  desire  help,  I  put  my  trust 
in  God,  and  complain  to  God  first,  and  say,  Lo  Father,  I 
go  to  my  brother  to  ask  help  in  thy  name;  prepare  the 
heart  of  him  against  I  come,  that  he  may  pity  me  and  help 
me  for  thy  sake,  &c.     Now  if  my  brother  remember  his 


344  Tindal. 

duty  and  help  me,  I  received  it  of  God,  and  give  God  the 
thanks,  who  moved  the  heart  of  my  brother,  and  gave  my 
brother  a  courage  to  help  me  and  wherewith  to  do  it,  and 
so  hath  holpen  me  by  my  brother.  And  I  love  my  brother 
again,  and  say,  Lo  Father,  I  went  to  my  brother  in  thy 
name,  and  he  hath  holpen  me  for  thy  sake ;  wherefore,  O 
Father,  be  thou  as  merciful  to  him  at  his  need,  as  he  hath 
been  to  me,  for  thy  sake,  at  my  need.  Lo  now,  as  my 
brother  did  his  duty  when  he  helped  me,  so  do  I  my  duty 
when  I  pray  for  him  again ;  and  as  I  might  not  have  put 
my  trust  and  confidence  in  my  brother's  help,  so  may  he 
not  in  my  prayers.  I  am  sure  that  God  will  help  me  by 
his  promise,  but  am  not  sure  that  my  brother  will  help  me, 
though  it  be  his  duty ;  so  am  I  sure  that  God  will  hear  me, 
whatsoever  I  ask  in  Christ's  name,  by  his  promise,  but  am 
not  sure  that  my  brother  will  pray  for  me,  or  that  he  hath 
a  good  heart  to  God. 

No.  But  the  saints  in  heaven  cannot  but  pray  and  be 
heard ;  no  more  can  the  saints  in  earth  but  pray  and  be 
heard.  Moses,  Samuel,  David,  Noah,  Elijah,  Elisha,  Isaiah, 
Daniel,  and  all  the  prophets,  prayed  and  were  heard,  yet 
none  of  those  wicked  who  would  not  put  their  trust  in  God 
according  to  their  doctrine  and  preaching,  were  partakers 
of  their  prayers  in  the  end.  And  as  damnable  as  it  is  for 
the  poor  to  trust  in  the  riches  of  the  richest  upon  the  earth, 
so  damnable  is  it  also  to  leave  the  covenant  made  in  Christ's 
blood,  and  to  trust  in  the  saints  of  heaven.  They  that  are 
in  heaven,  know  the  elect  that  trust  in  Christ's  blood,  and 
profess  the  law  of  God,  and  only  pray  for  them ;  and  the 
saints  abhor  and  defy  these  wicked  idolaters  who  have  no 
trust  in  the  covenant  of  God,  nor  serve  God  in  the  spirit 
nor  in  the  gospel  of  Christ's  blood,  but  after  their  blind  ima- 
ginations, every  man  choosing  a  different  saint  to  be  their 
mediator,  to  trust  to,  and  to  be  saved  by  their  merits.  And 
their  prayers  and  offerings  are  to  the  saints  as  acceptable 
and  pleasant,  as  the  prayer  and  offering  of  Simon  Magus 
was  to  Peter. 

Moreover,  the  saints  in  their  most  cumbrance *  are  most 
comforted,  and  most  able  to  comfort  others,  as  Paul  testi- 
fies. (2  Cor.  i.)  Insomuch  that  St.  Stephen  and  St.  James 
prayed  for  them  that  slew  them.  St.  Martin  preached  and 
comforted  his  despairing  brethren  even  unto  the  last  breath, 
and,  as  stories  make  mention,  innumerable  more  did  like- 
*  Greatest  suffering. 


Observations  on  Tracy^s  Testament.  345 

wise.  Yea,  and  I  have  known  simple  unlearned  persons, 
and  that  some  who  were  great  sinners,  who  at  the  hour  of 
death  have  fallen  flat  on  the  blood  of  Christ,  and  have  given 
no  room  to  other  men's  either  prayers  or  preachings,  but 
have  as  strongly  trusted  in  Christ's  blood,  as  ever  did  Peter 
or  Paul,  and  have  thereto  preached  it  to  others  and  ex- 
horted others  so  mightily,  that  an  angel  from  heaven  could 
not  mend  them. 

Who  then  would  resist  God,  that  he  might  not  give  the 
same  grace  to  M.  Tracy,  (who  was  a  learned  man  and 
better  seen  in  the  works  of  Augustine,  twenty  years  before 
he  died,  than  ever  1  knew  any  doctor  in  England,)  but  say 
that  he  must  faint  and  shrink  when  he  most  needed  to  be 
strong,  and  fear  the  pope's  purgatory,  and  trust  to  the 
prayer  of  priests  dearly  paid  for?  I  dare  say  he  prayed 
lor  the  priests  when  he  died,  that  God  would  convert  a 
great  many  of  them ;  and  if  he  had  known  of  any  good 
man  among  them  that  had  needed,  he  would  have  given; 
and  if  he  had  known  of  any  lack  of  priests,  he  would  have 
given  to  maintain  more.  But  now,  since  there  be  more  than 
enough,  and  have  more  than  every  man  a  sufficient  living, 
how  should  he  have  given  them  except  it  had  been  to  hire 
their  prayers,  of  pure  mistrust  in  Christ's  blood.  If  robbing 
of  widow's  houses  under  pretence  of  long  prayers,  be  dam- 
nable, (Matt,  xxiii.)  then  is  it  to  be  condemned  also  for 
widows  to  suffer  themselves  to  be  robbed  by  the  long  pat- 
tering of  hypocrites,  through  mistrust  in  Christ's  blood; 
yea,  and  is  it  not  damnable  to  maintain  such  abomination? 
Now  when  this  condemnation  is  spread  over  all,  how  can 
we  give  to  them  that  have  enough  already,  or  how  can  they 
that  have  enough  already  take  more  under  the  name  of 
praying,  and  not  harden  the  people  more  in  this  damnable 
condemnation  1 

And  concerning  the  burying  his  body,  he  alleges  Au- 
gustine, neither  is  there  any  man,  think  I,  so  mad  as  to 
affirm  that  the  outward  pomp  of  the  body  should  help  the 
soul.  Moreover,  what  greater  sign  of  infidelity*  is  there, 
than  to  care  at  the  time  of  death  with  what  pomp  the  car- 
case shall  be  carried  to  the  grave?  He  denies  not  but 
that  a  Christian  man  should  be  honourably  buried,  name- 
ly, for  the  honour  and  hope  of  the  resurrection,  and  there- 
fore committed  that  care  to  his  dear  executors,  his  son  and 
his  wife,  whom  he  knew  would  in  that  part  do  sufficient, 
*  Unbelief. 


346  Tindal. 

and  leave  nothing  of  the  use  of  the  country  undone,  but  the 
abuse. 

And  that  bestowing  of  a  great  part  of  his  goods  while  he 
yet  lived,  upon  the  poor,  to  be  thankful  for  the  mercy  re- 
ceived, without  buying  and  selling  with  God,  that  is,  with- 
out binding  those  poor  unto  any  other  appointed  prayers 
than  God  hath  bound  us  already,  one  to  pray  for  another, 
one  to  help  another,  as  he  hath  helped  us;  but  patiently 
abiding  for  the  blessings  that  God  hath  appointed  unto  all 
manner  of  good  works,  trusting  faithfully  to  his  promise, 
thanking,  as  ye  may  see  by  his  words,  the  blood  of  Christ  for 
the  reward  promised  to  his  works,  and  not  the  goodness  of 
the  works,  as  though  he  had  done  more  than  his  duty,  or 
all  that.  And  assigning  by  writing  unto  whom  another  part 
should  be  distributed,  and  giving  the  rest  to  his  executors, 
that  no  strife  should  be ;  which  executors  were  by  right  the 
heirs  of  all  that  was  left  to  them.  These  things,  I  say,  are 
signs  evident,  not  only  of  a  good  Christian  man,  but  also 
of  a  perfect  Christian  man,  and  of  such  a  one  as  needed  not 
to  be  aghast  and  desperate  for  fear  of  the  painful  pains  of 
purgatory,  which  whoso  feareth  as  they  feign  it,  cannot  but 
litterly  abhor  death;  seeing  that  Christ  is  there  no  longer 
thy  Lord  after  he  hath  brought  thee  thither,  but  thou  art 
excluded  from  his  satisfaction,  and  must  satisfy  for  thyself 
alone.  And  that  with  suffering  pain  only,  or  else  tarrying 
the  satisfying  of  them  that  shall  never  satisfy  enough  for 
themselves ;  or  gaping  for  the  pope's  pardons  which  have 
so  great  doubts  and  dangers,  what  is  in  the  mind  and  intent 
of  the  granter,  and  what  in  the  purchaser,  ere  they  can  be 
truly  obtained  with  all  due  circumstances,  and  much  less 
certitude  that  they  have  any  authority  at  all.  Paul  thirsted 
to  be  dissolved,  and  to  be  with  Christ;  Stephen  desired 
Christ  to  take  his  Spirit;  the  prophets  also  desired  God  to 
take  their  souls  from  them;  and  all  the  saints  went  with  a 
lusty  courage  to  death,  neither  fearing  nor  teaching  us  to 
fear  any  such  cruelty.  Where  hath  the  church  then  gotten 
authority  to  bind  us  from  being  so  perfect,  from  having 
any  such  faith  in  the  goodness  of  God  our  Father,  and 
Lord  Christ,  and  to  make  such  perfectness  and  faith  of  all 
heresies  the  greatest? 

Solomon*  saith  in  the  ^thirtieth  chapter  of  his  Proverbs, 
Three  things  are  insatiable,  and  the  fourth  never  saith.  It  is 
enough.  But  there  is  a  fifth,  called  dame  Avarice,  with  as 
Or  rather  Agur. 


Observations  on  Tracifs  Testament.  347 

greedy  a  stomach,  as  melting  a  maw,  as  wide  a  throat,  as 
gaping  a  mouth,  and  with  as  ravening  teeth  as  the  best, 
who  the  more  she  eateth,  the  hungrier  she  is.  An  unquiet 
evil  never  at  rest,  a  blind  monster,  and  a  surmising  beast, 
fearing  at  the  fall  of  every  leaf.  What  doth  not  hunger 
compel  them  that  love  this  world  inordinately  to  commit. 
Might  the  devil's  belly  be  once  full,  truth  should  have  au- 
dience, and  words  be  construed  aright,  and  taken  in  the 
same  sense  as  they  are  meant. 

Though  it  seem  not  impossible,  haply,  that  there  might 
be  a  place  where  the  souls  might  be  kept  for  a  space,  'o  be 
taught  and  instructed,  yet  that  there  should  be  such  a  jail 
as  they  jangle,  and  such  fashions  as  they  feign,  is  plainly 
impossible  and  repugnant  to  the  Scripture.  For  when  a 
man  is  translated  utterly  out  of  the  kingdom  of  Satan,  and 
so  confirmed  in  grace  that  he  cannot  sin,  so  burning  in  love 
that  his  desire  cannot  be  plucked  from  God's  will,  and  be- 
ing partaker  with  us  of  all  the  promises  of  God,  and  under 
the  commandments,  what  could  be  denied  him  in  that  deep 
innocency  by  his  most  kind  Father,  who  hath  left  no  mercy 
unpromised,  and  he  asking  it  in  the  name  of  his  Son  Jesus, 
his  dearly-beloved  Son,  who  is  our  Lord,  and  hath  left  no 
mercy  undeserved  for  us;  namely,  when  God  hath  sworn 
that  he  will  put  oil'  righteousness  and  be  to  us  a  Father, 
and  that  of  all  mercy,  and  hath  slain  his  most  dear  Son, 
Jesus,  to  confirm  his  oath. 

Finally,  seeing  that  Christ's  love  taketh  all  to  the  best, 
and  nothing  is  here  that  may  not  be  well  understood,  (the 
circumstances  declaring  in  what  sense  all  was  meant,)  they 
ought  to  have  interpreted  it  charitably,  if  aught  had  been 
found  doubtful,  or  seeming  to  sound  amiss.  Moreover,  if 
any  thing  had  been  therein  that  could  not  have  been  taken 
well,  yet  their  part  had  been  to  have  interpreted  it  as  being 
spoken  of  idleness  of  the  head,  by  the  reason  of  sickness, 
forasmuch  as  the  man  was  virtuous,  wise,  and  well  learned, 
and  of  good  fame  and  report,  and  sound  in  the  faith  while 
he  was  alive.  But  if  they  saw  he  was  suspected  when  he 
was  alive,  then  is  their  doing  so  much  the  worse,  and  it  is 
to  be  thought  that  they  feared  his  doctrine  when  he  was  alive, 
and  mistrusted  their  own  part;  their  consciences  testifying 
to  them  that  he  held  no  other  doctrine  than  that  which  was 
true,  seeing  they  then  neither  spake  nor  wrote  against  him, 
nor  brought  him  to  any  examination.  Besides  that,  some 
merry  fellows  will  think  that  they  ought  first  to  have  sent 


348  TindaL 

to  him  to  learn  whether  he  would  have  revoked,  ere  they 
had  so  despitefully  burnt  the  dead  body  that  could  not  an- 
swer for  itself,  nor  interpret  his  words  how  he  meant  them, 
namely  the  man  being  of  so  worshipful  and  ancient  a  blood. 
But  here  will  I  make  an  end,  desiring  the  reader  to  look 
on  this  thing  with  impartial  eyes,  and  judge  whether  I  have 
expounded  the  words  of  this  testament  as  they  should  seem 
to  signify,  or  not.  Judge  also  whether  the  maker  thereof 
seem  not  by  his  work  both  virtuous  and  godly :  which  if  it 
so  be,  think  not  that  he  was  the  worse  because  the  dead 
body  was  burnt  to  ashes,  but  rather  learn  to  know  the  great 
desire  that  hypocrites  have  to  find  one  craft  or  other  to  con- 
found the  truth  with,  and  cause  it  to  be  counted  for  heresy, 
by  the  simple  and  unlearned  people,  who  are  so  ignorant 
that  they  cannot  spy  their  subtlety.  It  must  needs  be  heresy 
that  at  all  touches  their  rotten  boil ;  they  will  have  it  so, 
whosoever  say  nay.  Only  the  eternal  God  must  be  prayed 
to,  night  and  day,  to  amend  them,  in  whose  power  it  only 
lieth;  who  also  grant  them  once  earnestly  to  thirst  for  his 
true  doctrine  contained  in  the  sweet  and  pure  fountains  of 
his  Scriptures,  and  in  his  paths  to  direct  their  ways.  Amen. 


The  son  of  William  Tracy  appears  to  have  been  a  follower  of  tlio 
same  faith  as  his  father.  In  the  reign  of  queen  Elizabetli  he  wrote 
to  secretary  Cecil,  in  consequence  of  tlie  queen  having  a  crucifix  in 
her  chapel.     He  says, 

"  Pleaseth  your  honour  to  be  advertised,  that  forasmuch  as  God's 
word,  the  Holy  Scripture,  threatens  to  root  out  all  images,  and  saith 
that  he  abhorreth  them,  and  commands  his  people  to  destroy  all  pic- 
tures, and  to  break  asunder  all  the  images  of  the  people  of  Canaan; 
and  exhorts  us  to  beware  of  marring  ourselves,  and  of  the  destruc- 
tion of  our  souls;  and  curses  the  images,  and  the  man  that  makes 
them,  threatening  they  shall  be  confounded  and  perish;  and  in  con- 
clusion pronounces  all  them  accursed  that  willingly  transgress  his 
commandments;  all  which  terrible  threatenings  and  horrible  curses 
are  easily  escaped  and  avoided  if  the  queen's  majesty  will  destroy 
her  images.  Considering  that  God,  of  the  other  part,  commandeth 
not  any  magistrate  to  have  graven  or  molten  image ;  nor  command- 
eth any  graven  image  or  molten  image  to  be  set  up  upon  any  altar, 
which  is  the  highest  place  of  honour  in  our  religion;  nor  to  light 
any  tapers  to  them;  because  God  calleth  them  but  deceit,  which 
can  do  no  good,  and  are  vain,  and  profitable  for  nothing. — I  am 
therefore  so  bold  to  put  your  honour  in  remembrance,  that  these 
Holy  Scriptures  threaten  the  images  and  the  image  makers,  over 
and  besides  them  that  either  honour,  worship,  or  serve  them; 
whereby  all  men  may  know,  certainly,  that  God  favoureth  not  any 
image,  nor  the  use  of  them  in  us,  w^hose  hearts  are  prone  to  evil  and 
very  evil  alway.  For  the  avoiding  whereof,  your  honour  shall  do 
God  great  service,  and  preserve  the  queen's  highness  from  great 


Protestation  touching  the  Resurrection.  349 

peril  of  God's  wratli  and  displeasure  through  the  use  of  tliem.  In 
haste  by  your  daily  orator,  Rich.  Tracy." 

The  Romish  ornaments  however  remained  in  the  chapel  royal  for 
some  years  after. 

Traheron,  an  exile  for  the  truth  in  queen  Mary's  reign,  dedicated 
a  book  to  this  Richard  Tracy,  and  speaks  of  him  as  one  "who  had 
bestowed  most  of  liis  time  in  the  fruitful  studies  of  Holy  Scripture;" 
adding,  ''  When  I  was  destitute  of  father  or  mother,  you  conceived 
a  very  fatherly  affection  towards  me,  and  not  only  brought  me  up 
in  the  universities  of  this  and  foreign  realms,  with  your  great  cost 
and  charges,  but  also  most  earnestly  exhorted  me  to  forsake  the 
puddles  of  sophisters,  and  to  fetch  water  from  the  pure  fountains  of 
the  Scripture." 

The  following  extract  from  a  protestation  made  hy  Wil- 
liam Tindal,  touching  the  resurrection  of  the  bodies, 
and  the  state  of  the  souls  after  this  life,  shows  his  sen- 
timents upon  a  subject  referred  to  in  the  preceding  ob- 
servations. 

"  Concerning  the  resurrection,  I  protest  before  God  and 
our  Saviour  Jesus  Christ,  and  before  the  universal  congre- 
gation that  believeth  in  him,  that  I  believe  according  to  the 
open  and  manifest  Scriptures  and  catholic  faith,  that  Christ 
is  risen  again  in  the  flesh,  which  he  received  of  his  mother 
the  blessed  virgin  Mary,  and  the  body  wherein  he  died. 
And  that  we  shall  all,  both  good  and  bad,  rise  both  flesh 
and  body,  and  appear  together  before  the  judgment-seat  of 
Christ,  to  receive  every  man  according  to  his  deeds.  And 
that  the  bodies  of  all  that  believe  and  continue  in  the  true 
faith  of  Christ,  shall  be  endued  with  like  immortality  and 
glory,  as  is  the  body  of  Christ. 

"  And  I  protest  before  God  and  our  Saviour  Christ,  and 
all  that  believe  in  him,  that  I  hold  of  the  souls  that  are  de- 
parted, as  much  as  may  be  proved  by  manifest  and  open 
Scripture;  and  think  the  souls  departed  in  the  faith  of 
Christ  and  love  of  the  law  of  God,  to  be  in  no  worse  case 
than  the  soul  of  Christ  was  from  the  time  that  he  delivered 
his  spirit  into  the  hands  of  his  Father,  until  the  resurrec- 
tion of  his  body  in  glory  and  immortality.  Nevertheless  I 
confess  openly,  that  I  am  not  persuaded  that  they  be  already 
in  the  full  glory  that  Christ  is  in,  or  the  elect  angels  of  God 
are  in.  Neither  is  it  any  article  of  my  faith ;  for  if  it  so 
were,  I  see  not  but  then  the  preaching  of  the  resurrection 
of  the  flesh  were  a  thing  in  vain.  Notwithstanding  yet  I 
am  ready  to  believe  it,  if  it  may  be  proved  with  open 
Scripture." 

TINDAL.  30 


LETTERS 


The  first  Letter  of  William  Tindal  to  John  Frith,  whilst 
the  latter  tvas  prisoner  in  the  Tower. 

The  grace  and  peace  of  God  our  Father,  and  of  Jesus 
Christ  our  Lord  be  with  you,  Amen. 

Dearly  beloved  brother  John,  I  have  heard  say,  how  the 
hypocrites,  now  that  they  have  overcome  the  great  business 
which  hindered  them,  or  at  the  least,  have  brought  it  at  a 
stay,  they  return  to  their  old  nature  again.  The  will  of 
God  be  fulfilled,  and  that  which  he  hath  ordained  to  be, 
ere  the  world  was  made;  that  come,  and  his  glory  reign 
over  all. 

Dearly  beloved,  however  the  matter  be,  commit  yourself 
wholly  and  only  unto  your  most  loving  Father,  and  most 
kind  Lord,  and  fear  not  men  that  threaten,  nor  trust  men 
that  speak  fair;  but  trust  Him  that  is  true  of  promise,  and 
able  to  make  his  word  good.  Your  cause  is  Christ's  gos- 
pel, a  light  that  must  be  fed  with  the  blood  of  faith.  The 
lamp  must  be  dressed  and  snuffed  daily,  and  oil  poured  in 
every  evening  and  morning,  that  the  light  go  not  out. 
Though  we  are  sinners,  yet  is  the  cause  right.  If  when 
we  be  buffetted  for  well-doing,  we  suffer  patiently  and  en- 
dure, that  is  acceptable  to  God;  for  to  that  end  we  are 
called.  For  Christ  also  suffered  for  us,  leaving  us  an  ex- 
ample, that  we  should  follow  his  steps,  who  did  no  sin. 
Hereby  have  we  perceived  love,  that  he  laid  down  his  life 
for  us:  therefore  we  ought  also  to  lay  down  our  lives  for 
the  brethren.  Rejoice  and  be  glad,  for  great  is  your  re- 
ward in  heaven.  For  we  suffer  with  him  that  we  may  also 
be  glorified  with  him;  who  shall  change  our  vile  body, 
that  it  may  be  fashioned  like  unto  his  glorious  body,  ac- 
cording to  the  working  whereby  he  is  able  even  to  subject 
all  things  unto  him. 

Dearly  beloved,  be  of  good  courage,  and  comfort  your 
soul  with  the  hope  of  this  high  reward,  and  bear  the  image 
of  Christ  in  your  mortal  body,  that  it  may  at  his  coming 
be  made  like  to  his,  immortal;  and  follow  the  example  of 
all  your  other  dear  brethren,  who  chose  to  suffer  in  hope 
of  a  better  resurrection.  Keep  your  conscience  pure  and 
undefiled,  and  say  nothing  against  that.  Stick  to  necessary 
350 


Letters  to  John  Frith.  351 

things,  and  remember  the  blasphemies  of  the  enemies  ot' 
Christ,  saying,  they  find  none  but  that  will  abjure  rather 
than  suffer  the  extremity.  Moreover,  the  death  of  them 
that  come  again  after  they  have  once  denied,  though  it  be 
accepted  with  God,  and  all  that  believe,  yet  it  is  not  glori- 
ous; for  the  hypocrites  say,  He  must  needs  die,  denying 
helpeth  not;  but  might  it  have  holpen,  they  would  have 
denied  five  hundred  times.  Seeing  it  would  not  help  them, 
therefore  of  pure  pride  and  mere  malice  together,  they 
speak  with  their  mouths  that  which  their  conscience  know- 
eth  to  be  false.  If  you  give  yourself,  cast  yourself,  yield 
yourself,  commit  yourself,  wholly  and  only  to  your  loving 
Father,  then  shall  his  power  be  in  you  and  make  you 
strong;  and  that  so  strong,  that  you  shall  feel  no  pain, 
which  should  be  to  another  present  death  :  and  his  Spirit 
shall  speak  in  you,  and  teach  you  what  to  answer,  accord- 
ing to  his  promise.  He  shall  set  out  his  truth  by  you  won- 
derfully, and  work  for  you  above  all  that  your  heart  can 
imagine:  yea,  and  you  are  not  yet  dead,  though  the  hypo- 
crites all,  with  all  that  they  can  make,  have  sworn  your 
death.  "  Una  salus  victis,  nullam  sperare  salutem  ;"*  To 
look  for  no  man's  help,  brings  the  help  of  God  to  them  that 
seem  to  be  overcome  in  the  eyes  of  the  hypocrites :  yea,  it 
shall  make  God  to  carry  you  through  thick  and  thin,  for 
his  truth's  sake,  in  spite  of  all  the  enemies  of  his  truth. 
There  falleth  not  a  hair,  till  his  hour  be  come:  and  when 
his  hour  is  come,  necessity  carries  us  hence,  though  we  be 
not  willing.  But  if  we  be  willing,  then  have  we  a  reward 
and  thanks.  Fear  not  threatening  therefore,  neither  be  over- 
come of  sweet  words;  with  which  twain  the  hypocrites  shall 
assail  you.  Neither  let  the  persuasions  of  worldly  wisdom 
bear  rule  in  your  heart;  no,  though  they  be  your  friends 
that  counsel  you.  Let  Bilney  be  a  warning  to  you.  Let 
not  their  visor  beguile  your  eyes.  Let  not  your  body  faint. 
He  that  endureth  to  the  end,  shall  be  saved.  If  the  pain 
be  above  your  strength,  remember,  "  Whatsoever  ye  shall 
ask  in  my  name,  I  will  give  it  you."  And  pray  to  your 
Father  in  that  name,  and  he  will  ease  your  pain,  or  shorten 
it.  The  Lord  of  peace,  of  hope,  and  of  faith,  be  with  you. 
Amen.  William  Tindal. 

Two  have  suffered  in  Antwerp,  unto  the  great  glory  of 
the  gospel;  four  at  Rysels  in  Flanders,  and  at  Luke  hath 
there  one  at  the  least  suffered,  and  all  nigh  the  same  day. 

*  The  only  safety  for  the  vanquished,  is  not  to  hope  for  safety. 


352  Tindal. 

At  Roan,  in  France,  they  persecute;  and  at  Paris  are  five 
doctors  taken  for  the  gospel.  See,  you  are  not  alone;  be 
cheerful,  and  remember,  that  among  the  hard-hearted  in 
England  there  is  a  number  reserved  by  grace;  for  whose 
sakes,  if  need  be,  you  must  be  ready  to  suffer.  Sir,  if  you 
may  write,  how  short  soever  it  be,  forget  it  not,  that  we 
may  know  how  it  goes  with  you,  for  our  heart's  ease.  The 
Lord  be  yet  again  with  you,  with  all  his  plenteousness, 
and  fill  you  that  you  flow  over.  Amen. 

If  when  you  have  read  this,  you  may  send  it  to  Adrian, 
do,  I  pray  you,  that  he  may  know  that  our  heart  is  with  you. 

George  Joy,  at  Candlemas,  being  at  Barrow,  printed 
two  leaves  of  Genesis,  in  a  great  form,  and  sent  one  copy 
to  the  king,  and  another  to  the  new  queen,*  with  a  letter 
to  N.  for  to  deliver  them ;  and  to  purchase  license,  that  he 
might  so  go  through  all  the  Bible.  Out  of  this  sprung  the 
noise  of  the  new  Bible;  and  out  of  that  is  the  great  seek- 
ing for  English  books  at  all  printers  and  bookbinders  in 
Antwerp,  and  for  an  English  priest  that  should  print. 

This  chanced  the  9th  day  of  May. 

Sir,  your  wife  is  well  content  with  the  will  of  God,  and 
would  not  for  her  sake  have  the  glory  of  God  hindered. 

William  Tindal. 


Another  notable  and  worthy  Letter  of  William  Tindal, 
sent  to  the  said  John  Frith,  under  the  name  of  Jacob. 

The  grace  of  our  Saviour  Jesus,  his  patience,  meekness, 
humbleness,  circumspection,  and  wisdom,  be  with  your 
heart.     Amen. 

Dearly  beloved  brother  Jacob,  mine  heart's  desire  in  our 
Saviour  Jesus  is,  that  you  arm  yourself  with  patience,  and 
be  cold,  sober,  wise,  and  circumspect,  and  that  you  keep 
yourself  low  by  the  ground,  avoiding  high  questions,  that 
pass  the  common  capacity.  But  expound  the  law  truly, 
and  open  the  vail  of  Moses,  to  condemn  all  flesh;  and 
prove  all  men  sinners,  and  that  all  deeds  under  the  law, 
before  mercy  have  taken  away  the  condemnation  thereof, 
are  sin  and  damnable :  and  then  as  a  faithful  minister,  set 
abroach  the  mercy  of  our  Lord  Jesus,  and  let  the  wounded 
consciences  "drink  of  the  water  of  life.  And  then  shall 
your  preaching  be  with  power,  and  not  as  the  doctrine  of 

*  Anne  Boleyn.  Tlie  edition  of  the  English  Bible  here  mentioned 
was  completed  in  1535,  under  the  superintendence  of  Coverdale. 


Letters  to  John  Frith.  353 

the  hypocrites;  and  the  Spirit  of  God  shall  work  with  you, 
and  all  consciences  shall  bear  record  unto  you,  and  feel 
that  it  is  so.  And  all  doctrine  that  casts  a  mist  on  those 
two,  to  shadow  and  hide  them,  I  mean  the  law  of  God  and 
mercy  of  Christ,  that  do  you  resist  with  all  your  power. 
Sacraments  without  signification,  refuse.  If  they  put  sig- 
nifications to  -them,  receive  them  if  you  see  it  may  help, 
though  it  be  not  necessary. 

Of  the  presence  of  Christ's  body  in  the  sacrament,  med- 
dle as  little  as  you  can,  that  there  appear  no  division 
among  us.  Barnes  will  be  hot  against  you.  The  Saxons 
are  sore  on  the  affirmative;  whether  constant  or  obstinate, 
I  commit  it  to  God.  Philip  Melancthon  is  said  to  be  with 
the  French  king.  There  are  in  Antwerp,  that  say,  they 
saw  him  come  into  Paris  with  a  hundred  and  fifty  horses, 
and  that  they  spake  with  him.*  U  the  Frenchmen  receive 
the  word  of  God,  he  will  plant  the  affirmative  in  them. 
George  Joy  would  have  put  forth  a  treatise  of  that  matter, 
but  I  have  stopt  him  as  yet:  what  he  will  do,  if  he  get 
money ,f  I  wot  not.  I  believe  he  would  make  many  rea- 
sons, little  serving  to  the  purpose.  My  mind  is,  that  no- 
thing be  put  forth  till  we  hear  how  you  shall  have  sped. 
I  would  have  the  right  use  preached,  and  the  presence  to 
be  an  indifferent  thing,  till  the  matter  might  be  reasoned  in 
peace,  at  leisure  by  both  parties.  If  you  be  required,  show 
the  phrases  of  the  Scripture,  and  let  them  talk  what  they 
will.  For  as  to  believe  that  God  is  every  where,  hurts  no 
man  that  worships  him  no  where  but  within  in  the  heart, 
in  spirit  and  verity,  even  so,  to  believe  that  the  body  of 
Christ  is  every  where,  though  it  cannot  be  proved,  hurts 
no  man,  that  worships  him  no  where  save  in  the  faith  of 
his  gospel.  You  perceive  my  mind ;  howbeit,  if  God  show 
you  otherwise,  it  is  free  for  you  to  do  as  he  moves  you. 

I  guessed  long  ago  that  God  would  send  a  dazingij:  into 
the  head  of  the  spiritualty,  to  catch  themselves  in  their  own 
subtlety,  and  I  trust  it  is  come  to  pass.  And  now  methinks 
I  smell  a  counsel  to  be  taken,  little  for  their  profits  in  time 
to  come.  But  you  must  understand,  that  it  is  not  of  a  pure 
heart  and  for  love  of  the  truth,  but  to  avenge  themselves, 

*  This  report  was  incorrect.  The  king  of  France  invited  Melanc- 
thon to  visit  Paris,  but  various  circumstances  connected  with  the 
Reformation  in  Germany  prevented  his  proceeding  thither,  although 
he  fully  intended  it. 

t  To  enable  him  to  print.  t  Confusion. 

30* 


354  Tindal. 

and  to  eat  the  harlot's  flesh,  and  to  suck  the  marrow  of  her 
bones.*  Wherefore  cleave  fast  to  the  rock  of  the  help  of 
God,  and  commit  the  end  of  all  things  to  him;  and  if  God 
shall  call  you,  that  you  may  then  use  the  wisdom  of  the 
worldly,  as  far  as  you  perceive  the  glory  of  God  may 
come  thereof,  refuse  it  not:  and  ever  thrust  in,  that  the 
Scripture  may  be  in  the  mother  tongue,  and  learning  set 
up  in  the  universities.  But  and  if  aught  be  required  con- 
trary to  the  glory  of  God  and  his  Christ,  then  stand  fast, 
and  commit  yourself  to  God,  and  be  not  overcome  of  men's 
persuasions,  which  haply  shalL  say,  we  see  no  other  way 
to  bring  in  the  truth. 

Brother  Jacob,  beloved  in  my  heart,  there  lives  not  in 
whom  I  have  so  good  hope  and  trust,  and  in  whom  mine 
heart  rejoices  and  my  soul  comforts  herself,  as  in  you.  Not 
the  thousandth  part  so  much  for  your  learning,  and  what 
other  gifts  else  you  have,  as  that  you  will  creep  low  by  the 
ground,  and  walk  in  those  things  which  the  conscience  may 
feel,  and  not  in  the  imaginations  of  the  brain;  in  fear,  and 
not  in  boldness ;  in  open  necessary  things,  and  not  to  pro- 
nounce or  define  of  hid  secrets,  or  things  that  neither  help 
nor  hinder,  whether  they  be  so  or  no;  in  unity,  and  not  in 
seditious  opinions.  Insomuch,  that  if  you  be  sure  you 
know;  yet  in  things  that  may  abide  leisure,  you  will  defer, 
or  say,  till  others  agree  with  you,  Methinks  the  text  re- 
quires this  sense  or  understanding;  yea  and  that  if  you  be 
sure  that  your  part  be  good,  and  another  hold  the  contrary, 
yet  if  it  be  a  thing  that  makes  no  matter,  you  will  laugh 
and  let  it  pass,  and  refer  the  thing  to  other  men,  and  stick 
you  stiffly  and  stubbornly  only  in  earnest  and  necessary 
things.  And  I  trust  you  are  persuaded  even  so  of  me. 
For  I  call  God  to  record,  against  the  day  we  shall  appear 
before  our  Lord  Jesus,  to  give  a  reckoning  of  our  doings, 
that  I  never  altered  one  syllable  of  God's  word  against  my 
conscience;  nor  would  this  day,  if  all  that  is  in  the  earth, 
whether  it  be  pleasure,  honour,  or  riches,  might  be  given 
me.  Moreover,  I  take  God  to  record  to  my  conscience, 
that  I  desire  of  God  to  myself  in  this  world,  no  more  than 
that  without  which  I  cannot  keep  his  laws. 

Finally,  if  there  were  in  me  any  gift  that  could  help  at 
hand,  and  aid  you  if  need  required,  I  promise  you  I 
would  not  be  far  off,  and  would  commit  the  end  to  God; 
my  soul  is  not  faint,  though  my  body  be  weary.    But  God 

*  The  dissolution  of  the  monasteries  and  seizing  of  their  revenues. 


Letters  to  John  Frith.  355 

hath  made  me  evil  favoured  in  this  world,  and  without 
grace  in  the  sight  of  men,  speechless  and  rude,  dull  and 
slow  wilted;  your  part  shall  be  to  supply  that  which  lack- 
eth  in  me,  remembering,  that  as  lowliness  of  heart  shall 
make  you  high  with  God,  even  so  meekness  of  words  shall 
make  you  sink  into  the  hearts  of  men.  Nature  gives  age 
authority,  but  meekness  is  the  glory  of  youth,  and  gives 
them  honour.  Abundance  of  love  makes  me  exceed  in 
babbling. 

Sir,  as  concerning  purgatory,  and  many  other  things,  if 
you  be  demanded,  you  may  say,  if  you  err,  the  spiritualty 
hath  so  led  you,  and  that  they  have  taught  you  to  believe, 
as  you  do.  For  they  preached  to  you  all  such  things  out 
of  God's  word,  and  alleged  a  thousand  texts,  by  reason  of 
which  texts,  you  believed  as  they  taught  you.  But  now 
you  find  them  liars,  and  that  the  texts  mean  no  such  things, 
and  therefore  you  can  believe  them  no  longer,  but  are  as 
you  were,  before  they  taught  you,  and  believe  no  such 
things;  howbeit,  you  are  ready  to  believe,  if  they  have 
any  other  way  to  prove  it,  for  without  proof  you  cannot 
believe  them,  when  you  have  found  them  with  so  many 
lies.  If  you  perceive  wherein  we  may  help,  either  in  being 
still,  or  doing  somewhat,  let  us  have  word,  and  I  will  do 
mine  uttermost. 

My  lord  of  London  hath  a  servant  called  John  Tisen, 
with  a  red  beard,  and  a  black  reddish  head,  and  was  once 
my  scholar ;  he  was  seen  in  Antwerp,  but  came  not  among 
the  Englishmen ;  whether  he  is  gone  a  secret  ambassador, 
I  wot  not. 

The  mighty  God  of  Jacob  be  with  you  to  supplant  his 
enemies,  and  give  you  the  favour  of  Joseph;  and  the  wis- 
dom and  the  spirit  of  Stephen  be  with  your  heart  and  with 
your  mouth,  and  teach  your  lips  what  they  shall  say,  and 
how  to  answer  to  all  things.  He  is  our  God  if  we  despair 
in  ourselves,  and  trust  in  him:  and  his  is  the  glory.  Amen. 

Willi  A.M  Tindal. 

I  hope  our  redemption  is  nigh. 


Among  tlie  Cotton  MSS.  in  the  British  Museum  are  several  let- 
ters relative  to  Tindal,  which  show  the  pains  which  were  taken  to 
induce  him  to  leave  the  continent  and  return  to  England.  The  fol- 
lowing extract  from  a  letter  written  by  Vaughan,  the  English  agent 
in  Holland,  to  Henry  VIII.  shows  how  strongly  the  mind  of  Tindal 
was  set  upon  the  circulation  of  the  Scriptures  in  his  native  tongue. 


356  Tindal, 


From  Vaughan  to  king  Henry  VIII.  May  20th,  1531. 

I  have  again  been  in  hand  to  persuade  Tindal ;  and,  to  draw  him  rather 
to  favour  my  persuasions,  and  not  to  think  the  same  feigned,  I  showed 
him  a  clause  contained  in  master  Cromwell's  letter,  containing  these 
words  following : — "  And  notwithstanding  other  the  premises  in  this  my 
letter  contained,  if  it  were  possible  by  good  and  wholesome  exlrortations, 
to  reconcile  and  convert  the  said  Tindal  from  the  train  and  affection 
which  he  now  is  in,  and  to  extirpate  and  take  away  the  opinions  and 
fantasies  forcely  rooted  in  him,  I  doubt  not  but  the  king's  highness  would 
be  much  joyous  of  his  conversion  and  amendment.  And  so,  bein^  con- 
verted, if  then  he  would  return  into  his  realm,  undoubtedly  the  king's 
royal  majesty  is  so  inclined  to  mercy,  pity,  and  compassion,  that  he  re- 
fuseth  none  which  he  seeth  to  submit  themselves  to  the  obedience  and 
good  order  of  the  world." 

In  these  words,  I  thought  to  be  such  sweetness  and  virtues  as  were 
able  to  pierce  the  hardest  heart  of  the  world,  and  as  I  thought,  so  it  came 
to  pass;  for  after  sight  thereof,  I  perceived  the  man  to  be  exceeding 
altered,  and  to  take  the  same  very  near  unto  his  heart,  in  such  wise  that 
water  stood  in  his  eyes,  and  he  answered,  "  What  gracious  words  are 
these!  I  assure  you,"  said  he,  "if  it  would  stand  with  the  king's  most 
gracious  pleasure,  to  grant  only  a  bare  text  of  the  scriptures  to  be  put  forth 
among  his  people,  like  as  is  put  forth  among  the  subjects  of  the  emperor 
in  these  parts,  and  of  other  Christian  princes,  be  it  of  the  translation  of 
what  person  soever  shall  please  his  majesty,  I  shall  immediately  make 
faithful  promise  never  to  write  more,  nor  abide  two  days  in  these  parts 
after  the  same ;  but  immediately  repair  into  his  realm,  and  there  most 
humbly  submit  myself  at  the  feet  of  his  royal  majesty,  offering  my  body 
to  suffer  what  pain  or  torture,  yea,  what  death  his  grace  will,  so  this  be 
obtained.  And  till  that  time,  I  will  abide  the  aspersions  of  all  chances, 
whatsoever  shall  come,  and  endure  my  life  in  as  many  pains  as  it  is  able 
to  bear  and  buffer.  And  as  concerning  my  reconciliation,  his  grace  may 
be  assured,  that  whatsoever  I  have  said  or  written,  in  all  my  life,  against 
the  honour  of  God's  word,  and  so  proved,  the  same  shall  I  before  his 
majesty  and  all  the  world,  utterly  renounce  and  forsake,  and  with  most 
humble  and  meek  mind  embrace  the  truth,  abhorring  all  error  soever 
sooner  at  the  most  gracious  and  benign  request  of  his  royal  majesty,  of 
whose  wisdom,  prudence,  and  learning  I  hear  so  great  praise  and  com- 
mendation, than  of  any  other  creature  living.  But  if  those  things  which 
I  have  written  be  true,  and  stand  with  God's  word,  why  should  his  ma- 
jesty, having  so  excellent  a  guide  of  knowledge  in  the  scriptures,  move 
me  to  do  any  thing  against  my  conscience  ?"  With  many  other  words 
which  were  too  long  to  write.  Finally,  I  have  some  good  hope  in  the 
main,  and  would  not  doubt  to  bring  him  to  some  good  point,  were  it  that 
something  now  and  then  might  proceed  from  your  majesty  towards  me, 
whereby  the  man  might  take  the  better  comfort  of  my  persuasions. 

I  advertised  the  same  Tindal,  that  he  should  not  put  forth  the  same 
books  till  your  most  gracious  pleasure  were  known,  whereunto  he  an- 
swered, mine  advertisement  came  too  late,  for  he  feared  lest  one  that  had 
his  copy  would  put  it  very  shortly  in  print,  which  he  would  hinder  if  he 
could ;  if  not,  there  is  no  remedy.  I  shall  stay  it  as  much  as  I  can ;  as 
yet  it  is  not  come  forth,  nor  will  not  in  a  while,  by  that  I  perceive. 


WRITINGS 


OF 
/ 

JOHN    FRITH, 


MARTYR,  1533 


DR.   ROBERT  BARNES, 


MARTYR,  1541. 


FIRST  AMERICAN  EDITION. 


PHILADELPHIA: 

PRESBYTERIAN  BOARD  OF  PUBLICATION. 

PAUL  T.  JONES,  PUBLISHING  AGENT. 

1842. 


CONTENTS 


FRITH. 

Page 

Life  of  John  Frith, 1 

A  Letter  containing  the  articles  for  which  he  died,        .         .  10 

Letters  concerning  Frith, 15 

A  Mirror,  or  Glass  to  know  thyself,       .         .         .         .         .  17 

Extracts  from  the  Book  of  Purgatory,       ...  30 

Extracts  from  A  Bulwark  against  Rastall,    ....  47 

Note  on  the  "  Supplication  of  Beggars,"  by  Simon  Fish,           .  59 

A  Letter  to  the  Faithful  in  the  Tower  of  London,         .         .  61 

A  defence  of  some  of  the  Reformers  from  the  aspersions  cast 

upon  them  by  sir  Thomas  More,  in  his  book  against  Frith. — 

From  Frith's  Treatise  on  the  Sacrament,      .         .         .         .63 

A  Comparison  between  the  Paschal  Lamb  and  the  Sacrament  of 

the  Lord's  Supper. — From  Frith's  Treatise  on  the  Sacrament,  67 


BARNES. 

Life  of  Dr.  Robert  Barnes, 77 

Treatise  on  Justification, 99 


III 


SOME  ACCOUNT 

OF 

JOHN     FRITH, 

MARTYR,  1533. 


John  Frith  was  the  son  of  an  innkeeper  at  Sevenoaks  in 
Kent,  where  he  was  born  about  the  year  1503.  From  his 
childhood  he  was  remarkable  for  his  abilities  and  his  incli- 
nation for  learning,  in  which  he  made  very  considerable  pro- 
gress. He  studied  at  Cambridge,  where  he  was  of  King's 
college,  and  was  one  of  the  persons  selected  by  cardinal 
Wolsey,  on  account  of  their  learning,  to  be  members  of  his  new 
college  at  Oxford,  which  he  founded  in  1527,  upon  a  very  mag- 
nificent scale,  and  enlarged  by  suppressing  several  monasteries 
and  other  ecclesiastical  institutions.  While  in  London,  about 
1525,  Frith  had  become  acquainted  with  Tindal,  through  whose 
instructions  he  first  received  into  his  heart  the  seed  of  the  gos- 
pel and  pure  godliness.  Frith  and  several  of  his  companions 
at  Oxford  soon  evinced  an  attachment  for  the  doctrines  of  the 
truth,  which  excited  the  enmity  of  the  Romanists,  who  im- 
prisoned them  in  a  deep  cellar  belonging  to  the  college,  where 
the  salt  fish  was  kept.  The  damp  and  noisome  stench  of  this 
place  affected  them  so  that  several  of  their  number  died. 

After  some  time  Frith  was  released.  In  1528  he  went  beyond 
sea,  where  he  remained  two  years,  during  which  interval  he 
made  considerable  progress  in  the  knowledge  of  the  truth,  and 
wrote  his  book  against  purgatory.  He  then  returned ;  he  went 
to  Reading,  having,  it  is  supposed,  some  expectations  from  the 
abbot  of  that  place.  These,  however,  appear  to  have  been  dis- 
appointed ;  he  was  taken  up  and  set  in  the  stocks  as  a  vagrant. 

FRITH.  31  (1) 


2  Frith. 

After  being  confined  some  time,  when  ready  to  perish  with  hun- 
ger, he  asked  to  see  the  schoolmaster  of  the  town,  who,  disco- 
vering his  abilities  and  learning,  procured  his  release,  and  gave 
him  assistance. 

Frith  then  went  to  London,  where  he  endeavoured  to  remain 
concealed,  but  he  soon  became  "a  marked  man,"  and  was 
earnestly  sought  for  by  sir  Thomas  More,  who  offered  large 
rewards  for  his  apprehension.  In  his  book  against  purgatory, 
Frith  had  written  in  answer  to  sir  Thomas  More's  reply  to  the 
Supplication  of  the  Beggars,  (see  page  30,)  showing  that  the 
doctrine  of  purgatory  was  opposed  to  the  truths  of  scripture 
respecting  the  pardon  of  sin  and  salvation  by  Christ  alone. 
Frith  was  apprehended  at  Milton  in  Essex,  endeavouring  to  es- 
cape to  the  continent,  and  sent  to  the  Tower.  There  he  gained 
the  favour  of  his  keeper,  so  that  he  was  allowed  sometimes  to 
visit  the  followers  of  the  truth  in  the  city.  Strype  relates,  that 
"  When  John  Frith  was  in  the  tower,  he  came  to  Petit's  key  in 
the  night,  notwithstanding  the  strait  watch  and  ward  by  com- 
mandment. At  whose  first  coming,  Mr.  Petit  was  in  doubt 
whether  it  was  Mr.  Frith  or  a  vision ;  no  less  doubting  than 
the  apostles,  when  Rhoda  the  maid  brought  tidings  that  Peter 
was  out  of  prison.  But  Mr.  Frith  showed  him  that  it  was  God 
that  wrought  him  that  liberty  in  the  heart  of  his  keeper,  Phillips, 
who,  upon  the  condition  of  his  own  word  and  promise,  let  him 
go  at  liberty  in  the  night  to  consult  with  godly  men."  Petit 
was  a  wealthy  merchant  of  London,  who  was  member  of  par- 
liament for  the  city  many  years,  but  being  suspected  by  sir 
Thomas  More  of  favouring  those  of  the  new  religion,  and  as- 
sisting to  print  their  books,  he  was  imprisoned  and  laid  in  a 
dungeon  upon  a  pad  of  straw,  where  he  contracted  a  disease  of 
which  he  soon  afterwards  died. 

While  in  confinement,  Frith  was  induced  by  a  friend  to  com- 
mit to  writing  his  opinions  upon  the  sacrament  of  the  Lord's 
supper.  These  we  are  told  were  four.  1.  That  the  matter  of 
the  sacrament  is  no  article  of  faith  necessary  to  be  believed 
under  pain  of  damnation.  2.  That  forasmuch  as  Christ's  natural 
body  hath  all  properties  of  our  body,  sin  only  excepted,  it  cannot 
be,  neither  is  it  agreeable  unto  reason,  that  he  should  be  in  two 
places  or  more  at  once,  contrary  to  the  nature  of  our  body. 
3.  Moreover  it  is  not  right  or  necessary,  that  we  should  in  this 
place  understand  Christ's  words  according  to  the  literal  sense, 


Life.  3 

but  rather  according  to  the  order  and  phrase  of  speech,  compar- 
ing phrase  with  phrase,  according  to  the  analogy  of  the  scripture. 
4.  The  sacrament  ought  to  be  received  according  to  the  true 
and  right  institution  of  Christ,  albeit  the  order  which  at  this 
time  has  crept  into  the  church,  and  is  used  now-a-days  by  the 
priest,  ever  so  much  differs  from  it. 

At  that  period  there  was  in  London  a  tailor  named  William 
Holt,  who  pretended  to  be  very  friendly  towards  the  followers 
of  the  truth.  Having  obtained  a  copy  of  this  writing  of  Frith's, 
he  carried  it  to  sir  Thomas  More,  and  it  was  the  cause  of 
Frith's  death.  More,  at  that  time,  was  very  active  in  defence  of 
the  Romish  doctrines ;  he  not  only  imprisoned  Frith,  but  printed 
a  refutation  of  his  arguments.  His  book,  however,  was  kept 
from  Frith  and  his  friends  with  much  care  for  some  time; 
with  considerable  difficulty  he  obtained  a  written  copy,  and 
saw  the  printed  work  during  an  examination  before  the  bishop 
of  Winchester.  Frith  then  replied  to  More's  answer  in  an 
able  treatise,  written  under  all  the  disadvantages  of  strict  con- 
finement. 

Frith  had  now  attracted  considerable  notice,  as  the  first  who 
publicly  advocated  the  doctrines  of  Zuingle,  in  England.  One 
of  the  king's  chaplains  alluded  to  him  in  a  sermon,  at  the  insti- 
gation of  the  bishop  of  Winchester ;  in  consequence  of  which 
his  imprisonment  in  the  tower  was  terminated  by  an  order  to 
the  bishops  to  examine  him.  The  subsequent  account  is  best 
given  in  the  words  of  Fox. 

"  That  there  should  be  no  concourse  of  citizens  at  the  said 
examination,  my  lord  of  Canterbury  removed  to  Croydon, 
unto  whom  resorted  the  rest  of  the  commissioners.  Now,  be- 
fore the  day  appointed,  my  lord  of  Canterbury  sent  one  of  his 
gentlemen,  and  one  of  his  porters,  whose  name  was  Perlebean, 
a  Welshman  born,  to  fetch  John  Frith  from  the  Tower  unto 
Croydon.  This  gentleman  had  both  my  lord's  letters  and  the 
king's  ring  unto  my  lord  Fitzvvilliams,  constable  of  the  Tower, 
then  lying  in  Canon-row,  at  Westminster,  in  extreme  anguish 
and  pain  firom  a  disorder,  for  the  delivery  of  the  prisoner. 
Master  Fitzwilliams,  more  passionate  than  patient,  understand- 
ing for  what  purpose  my  lord's  gentleman  was  come,  banned 
and  cursed  Frith  and  other  heretics,  saying.  Take  this  my  ring 
unto  the  lieutenant  of  the  Tower,  and  receive  your  man,  your 
heretic,  with  you,  and  I  am  glad  that  I  am  rid  of  him. 


4  Frith. 

"  When  Frith  was  delivered  unto  my  lord  of  Canterbury's 
gentleman,  they  twain,  with  Perlebean,  sitting  in  a  wherry  and 
rowing  towards  Lambeth,  the  said  gentleman  much  lamenting 
in  his  mind  the  infelicity  of  the  said  Frith,  began  to  exhort  him, 
to  consider  in  what  state  he  was,  a  man  altogether  cast  away 
in  this  world,  if  he  did  not  look  wisely  to  himself.  And  yet 
though  his  cause  was  ever  so  dangerous,  he  might,  by  some- 
what relenting  to  authority,  and  so  giving  place  for  a  time, 
help  both  himself  out  of  trouble,  and  when  opportunity  and  oc- 
casion should  serve,  prefer  his  cause,  which  he  then  went  about 
to  defend,  declaring  further  that  he  had  many  well-willers  and 
friends,  who  would  stand  on  his  side,  so  far  as  they  were  able, 
and  durst  do ;  adding  hereunto,  that  it  were  great  pity  that  he, 
being  of  such  singular  knowledge  both  in  the  Latin  and  Greek, 
both  ready  and  ripe  in  all  kind  of  learning,  and  as  well  in  the 
scriptures  as  in  the  ancient  doctors,  should  now  suddenly  suffer 
all  those  singular  gifts  to  perish  with  him,  with  little  commo- 
dity or  profit  to  the  world,  and  less  comfort  to  his  wife  and 
children,  and  others  his  kinsfolks  and  friends.  And  as  for  the 
verity  of  your  opinion  in  the  sacrament  of  the  body  and  blood 
of  our  Saviour  Christ,  added  he,  it  is  so  untimely  opened  here 
amongst  us  in  England,  that  you  shall  rather  do  harm  than 
good ;  wherefore  be  wise  and  be  ruled  by  good  counsel  until  a 
better  opportunity  may  serve.  This  I  am  sure  of,  that  my  lord 
Cromwell  and  my  lord  of  Canterbury,  much  favouring  you, 
and  knowing  you  to  be  an  eloquent,  learned  young  man,  and 
now  towards  the  felicity  of  your  life,  young  in  years,  old  in 
knowledge,  and  of  great  forwardness,  and  likely  to  be  a  most 
profitable  member  for  this  realm,  will  never  permit  you  to  sus- 
tain any  open  shame,  if  you  will  somewhat  be  advised  by  their 
counsel.  On  the  other  side,  if  you  stand  stiflly  to  your  opinion, 
it  is  not  possible  to  save  your  life.  For  like  as  you  have  good 
friends,  so  have  you  mortal  foes  and  enemies. 

"  I  most  heartly  thank  you,  said  master  Frith  unto  the  gentle- 
man, both  for  your  good  will  and  for  your  counsel ;  by  which 
I  well  perceive  that  you  intend  well  unto  me ;  howbeit,  my 
cause  and  conscience  is  such,  that  in  no  wise  I  may  not,  and 
cannot  for  any  worldly  respect,  without  danger  of  damnation, 
start  aside,  and  fly  from  the  true  knowledge  and  doctrine  which 
I  have  conceived  of  the  supper  of  the  Lord  or  the  communion, 
otherwise  called  the  sacrament  of  the  altar ;  for  if  it  be  my 


Life.  5 

chance  to  be  demanded,  what  I  think  in  that  behalf,  I  must 
needs  say  my  knowledge  and  my  conscience,  as  partly  I  have 
written  therein  already,  though  I  should  presently  lose  twenty 
lives  if  I  had  so  many.  And  this  you  shall  well  understand, 
that  I  am  not  so  unfurnished,  either  of  scripture  or  ancient 
doctors,  schoolmen,  or  others  for  my  defence ;  so  that  if  I  may 
be  indifferently*  heard,  I  am  sure  that  mine  adversaries  cannot 
justly  condemn  me  or  mine  assertion,  but  that  they  shall  con- 
demn with  me  St.  Augustine  and  the  most  part  of  the  old 
writers ;  yea,  the  very  bishops  of  Rome  of  the  oldest  sort  shall 
also  say  for  me  and  defend  my  cause.  Yea,  marry,  quoth  the 
gentleman,  you  say  well,  if  you  might  be  indifferently  heard. 
But  I  much  doubt  thereof,  for  our  master  Christ  was  not 
indifferently  heard,  nor  should  be,  as  I  think,  if  he  were  now 
present  again  in  the  world,  especially  in  this  your  opinion,  the 
same  being  so  odious  unto  the  world,  and  we  so  far  off  from 
the  true  knowledge  thereof 

"  Well,  well,  said  Frith  then  unto  the  gentleman,  I  know 
very  well  that  this  doctrine  of  the  sacrament  of  the  altar  which 
I  hold,  and  have  opened,  contrary  to  the  opinion  of  this  realm, 
is  very  hard  meat  to  be  digested,  both  of  the  clergy  and  laity 
thereof.  But  this  I  will  say  to  you,  (taking  the  gentleman  by 
the  hand,)  that  if  you  live  but  twenty  years  more,  whatsoever 
become  of  me,  you  shall  see  this  whole  realm  of  mine  opinion 
concerning  this  sacrament  of  the  altar;  namely,  the  whole 
estate  of  the  same,  though  some  men  particularly  shall  not  be 
fully  persuaded  therein.  And  if  it  come  not  so  to  pass,  then 
account  me  the  vainest  man  that  ever  you  heard  speak  with 
tongue.  Besides  this,  you  say  that  my  death  would  be  sorrow- 
ful and  uncomfortable  unto  my  friends.  I  grant  that  for  a 
small  time  it  would  be  so ;  but  if  I  should  so  mollify,  qualify, 
and  temper  my  cause  in  such  sort  as  to  deserve  only  to  be  kept 
in  prison,  that  would  not  only  be  a  much  longer  grief  unto  me, 
but  also  to  my  friends  would  breed  no  small  disquietness,  both 
of  body  and  of  mind.  And  therefore  all  things  well  and 
rightly  pondered,  my  death  in  this  cause  shall  be  better  unto 
me  and  all  mine,  than  life  in  continual  bondage  and  penuries. 
And  almighty  God  knoweth  what  he  hath  to  do  with  his  poor 
servant,  whose  cause  I  now  defend  and  not  my  own ;  from  the 

*  Impartially, 
31* 


6  Frith. 

which  I  assuredly  do  intend,  God  willing,  never  to  start  or 
otherwise  to  give  place,  so  long  as  God  will  give  me  life. 

"  This  communication,  or  the  like  in  effect,  my  lord  of  Can- 
terbury's gentleman  and  Frith  had,  coming  in  a  wherry  upon 
the  Thames  from  the  Tower  to  Lambeth. 

"  Now,  when  they  were  landed,  after  repast  being  taken  at 
Lambeth,  the  gentleman,  the  porter,  and  Frith  went  forward  to- 
wards Croydon  on  foot.  This  gentleman  still  lamenting  with 
himself  the  hard  and  cruel  destiny  of  Frith,  if  he  once  came 
amongst  the  bishops ;  and  now  also  perceiving  the  exceeding 
constancy  of  Frith,  devised  with  himself  some  way  or  means 
to  convey  him  quite  out  of  their  hands,  and  thereupon  consider- 
ing that  there  were  no  more  persons  there  to  convey  the  pris- 
oner, but  the  porter  and  himself,  he  took  in  hand  to  win  the 
porter  to  his  purpose.  Quoth  the  gentleman  unto  Perlebean  the 
porter,  they  twain  privately  walking  by  themselves  without  the 
hearing  of  Frith,  You  have  heard  this  man  I  am  sure,  and  noted 
his  talk  since  he  came  from  the  Tower. — Yea,  that  I  have  right 
well  marked  him,  quoth  the  porter,  and  I  never  heard  so  con- 
stant a  man  nor  so  eloquent  a  person. — You  have  heard 
nothing,  quoth  the  gentleman,  in  respect  both  of  his  knowledge 
and  eloquence :  if  he  might  either  in  university  or  pulpit  freely 
declare  his  learning,  you  would  then  much  more  marvel  at  his 
knowledge.  I  take  him  to  be  such  a  one  of  his  age  in  all  kind 
of  learning  and  knowledge  of  tongues,  as  this  realm  never  yet 
brought  forth,  and  yet  those  singular  gifts  in  him  are  no  more 
considered  of  our  bishops  than  if  he  were  a  very  dolt  or  an 
idiot;  yea,  they  abhor  him  as  a  devil  therefore,  and  covet 
utterly  to  extinguish  him  as  a  member  of  the  devil,  without 
any  consideration  of  God's  special  gifts. — Marry,  quoth  the 
porter,  if  there  were  nothing  else  in  him  but  the  consideration 
of  his  personage,  both  comely  and  amiable,  and  of  natural  dis- 
position, gentle,  meek,  and  humble :  it  were  pity  that  he  should 
be  cast  away. 

"  The  gentleman  then  proposed  that  they  should  suffer  Frith 
to  escape,  saying,  You  see  yonder  hill  before  us  named  Bristow 
(Brixton)  causeway;  there  are  great  woods  on  both  sides; 
when  we  come  there  we  will  permit  Frith  to  go  into  the  woods 
on  the  left  hand  of  the  way,  whereby  he  may  convey  himself 
into  Kent  among  his  friends,  for  he  is  a  Kentish  man;  and 
when  he  is  gone  we  will  linger  an  hour  or  two  about  the  higli- 


Life.  7 

way,  until  it  draw  towards  night.  Then  in  great  haste  we  will 
approach  Streatham  and  make  an  outcry  in  the  town  that  our 
prisoner  is  broken  from  us  on  the  right  hand  towards  Wands- 
worth, so  that  we  will  draw  as  many  as  we  can  of  the  town  to 
search  the  country  that  way  for  our  prisoner,  declaring  that  we 
followed  him  above  a  mile  or  more,  and  at  length  lost  him  in 
the  woods.  So  when  my  lord  of  Canterbury's  gentleman  came 
nigh  to  the  hill,  he  joined  himself  in  company  with  the  said 
Frith,  and,  calling  him  by  his  name,  said,  Now,  master  Frith 
let  us  twain  commune  together  another  while ;  you  must  con- 
sider that  the  journey  which  I  have  now  taken  in  hand  thus  in 
bringing  you  to  Croydon,  as  a  sheep  to  the  slaughter,  it  griev- 
eth  me,  and  as  it  were  overwhelmeth  me  in  cares  and  sorrows, 
that  I  little  mind  what  danger  I  fall  in,  so  that  I  could  find  the 
means  to  deliver  you  out  of  the  lion's  mouth.  And  yet  yonder 
good  fellow  and  I  have  devised  a  means,  whereby  you  may  both 
easily  escape  from  this  great  and  eminent  danger  at  hand,  and 
we  also  be  rid  from  any  vehement  suspicion. 

"  When  Frith  had  heard  all  the  matter  concerning  his  de- 
livery, he  said  to  the  gentleman,  with  a  smiling  countenance, 
Is  this  the  effect  of  your  secret  consultation,  thus  long  between 
you  twain  1  Surely,  surely,  you  have  lost  a  great  deal  more 
labour  in  times  past,  and  so  are  you  like  to  do  this,  for  if  you 
should  both  leave  me  here,  and  go  to  Croydon  declaring  to  the 
bishops  that  you  had  lost  Frith,  I  would  surely  follow  after  as 
fast  as  I  might,  and  bring  them  news  that  I  had  found  and 
brought  Frith  again.  Do  you  think  that  I  am  afraid  to  declare 
my  opinion  unto  the  bishops  of  England  in  a  manifest  truth  7 

"  You  are  a  foolish  man,  quoth  the  gentleman,  thus  to  talk : 
as  though  your  reasoning  with  them  might  do  some  good.  But  I 
do  much  marvel,  that  you  were  so  willing  to  fly  the  realm  before 
you  were  taken,  and  now  so  unwilling  to  save  yourself — There 
was  and  is  a  great  diversity  of  escaping,  between  the  one  and 
the  other,  quoth  Frith.  Before,  I  was  indeed  desirous  to  es- 
cape, because  I  was  not  attached,  but  at  liberty;  which  liberty 
I  would  fain  have  enjoyed  for  the  maintenance  of  my  study  be- 
yond the  sea,  where  I  was  reader  in  the  Greek  tongue,  accord- 
ing to  St.  Paul's  counsel.  Howbeit,  now  bemg  taken  by  the 
higher  power,  and  as  it  were,  by  almighty  God's  permission 
and  providence,  delivered  into  the  hands  of  the  bishops  only 
for  religion  and  doctrine's  sake,  such  as  in  conscience  and 


8  Frith. 

under  pain  of  damnation  I  am  bound  to  maintain  and  defend ; 
if  I  should  now  start  aside  and  run  away,  I  should  run  from  my 
God  and  from  the  testimony  of  his  holy  word,  worthy  then  of 
a  thousands  hells.  And  therefore  I  most  heartily  thank  you 
both,  for  your  good  wills  towards  me,  beseeching  you  to  bring 
me  where  I  was  appointed  to  be  brought,  for  else  I  will  go 
thither  all  alone.  And  so  with  a  cheerful  and  merry  counte- 
nance he  went  with  them,  spending  the  time  with  pleasant  and 
godly  communications,  until  they  came  to  Croydon,  where  for 
that  night  he  was  well  entertained  in  the  porter's  lodge.  On 
the  morrow  he  was  called  before  certain  bishops  and  other 
learned  men  sitting  in  commission  with  my  lord  of  Canterbury, 
to  be  examined,  where  he  showed  himself  passing  ready  and 
ripe  in  answering  to  all  objections,  as  some  then  reported,  in- 
credibly and  contrary  to  all  men's  expectations.  And  his 
allegations  both  out  of  Augustine  and  other  ancient  fathers  of 
the  church,  were  such  that  some  of  them  much  doubted  of 
Augustine's  authority  in  that  behalf  Insomuch  that  it  was  re- 
ported by  them  who  were  nigh  and  about  the  archbishop  of 
Canterbury,  (who  then  was  not  fully  resolved  of  the  sincere 
truth  of  that  article,)  that  when  they  had  finished  their  exami- 
nation of  Frith,  the  archbishop,  conferring  with  Dr.  Heath  pri- 
vately between  themselves,  said.  This  man  hath  wonderfully 
laboured  in  this  matter,  and  yet  in  mine  opinion  he  taketh  the 
doctors  amiss.  Well,  my  lord,  said  Dr.  Heath,  there  was  no 
man  who  could  do  away  his  authorities  from  St.  Augustine. 
Then  he  began  to  repeat  them  again,  inferring  and  applying 
them  so  strongly  that  my  lord  said,  I  see  that  you  with  a  little 
more  study  will  easily  be  brought  to  Frith's  opinion ;  *  and 
some  there  present  openly  reported  that  Dr.  Heath  was  as 
able  to  defend  Frith's  assertions  of  the  sacrament,  as  Frith  was 
himself 

"This  learned  young  man  being  thus  thoroughly  sifted  at 
Croydon,  to  understand  what  he  could  say  and  do  in  his  cause, 
there  was  no  man  willing  to  prefer  him  to  answer  in  open  dispu- 
tation as  poor  Lambert  was.  But  without  regard  of  learning 
or  good  knowledge,  he  was  sent  and  detained  unto  the  butcher's 
stall ;  I  mean  bishop  Stokesly's  consistory,  there  to  hear,  not  the 

*  This  was  not  realized  with  respect  to  Heath,  who  was  archbishop  of 
York  in  queen  Mary's  days,  but  Cranmer  himself  was  led  to  see  the  truth 
of  Frith's  doctrine,  and  was  influenced  by  his  writings. 


Life.  9 

opinion  of  Augustine  and  other  ancient  fathers  of  Christ's  pri- 
mitive church,  of  the  said  sacrament,  but  either  to  be  instructed 
and  to  hear  the  maimed  and  half  cut-away  sacrament  of  anti- 
christ the  bishop  of  Rome,  with  the  gross  and  fleshly  imagina- 
tion thereof,  or  else  to  perish  in  the  fire,  as  he  most  certainly 
did,  after  he  had  before  the  bishops  of  London,  Winchester,  and 
Chichester,  in  the  consistory  in  St.  Paul's  church,  most  plainly 
and  sincerely  confessed  his  doctrine  and  faith  in  this  weighty 
matter.     He  left  an  account  of  his  examinations. 

"  Sentence  being  passed  and  read  against  him,  the  bishop  of 
London  (Stokesly)  directed  his  letter  to  the  mayor  and  sheriffs 
of  the  city  of  London,  for  receiving  of  John  Frith  into  their 
charge ;  who  was  delivered  over  unto  them.  While  in  Newgate 
Frith  was  put  into  the  dungeon  under  the  gate,  and  laden  with 
bolts  and  irons  as  many  as  he  could  bear,  and  his  neck  with  a 
collar  of  iron  made  fast  to  a  post,  so  that  he  could  neither 
stand  upright  nor  stoop  down,  yet  was  he  there  continually  oc- 
cupied in  writing,  namely  with  a  candle,  both  day  and  night, 
for  there  came  no  other  light  into  that  place.  In  this  sad 
case  he  remained  several  days.  On  the  fourth  day  of  July, 
in  the  year  1533,  he  was  by  them  carried  to  Smithfield  to 
be  burned ;  and  when  he  was  tied  unto  the  stake,  there  suffi- 
ciently appeared  with  what  constancy  and  courage  he  suffered 
death.  For  when  the  fagots  and  fire  were  put  unto  him,  he 
willingly  embraced  the  same;  thereby  declaring,  with  what 
uprightness  of  mind  he  suffered  his  death  for  Christ's  sake : 
and  the  true  doctrine,  whereof  that  day  he  gave  with  his  blood 
a  perfect  and  firm  testimony. 

"A  young  man,  apprenticed  to  a  tailor  in  Watling-street, 
named  Andrew  Hewit,  was  burned  at  the  same  stake  with  Frith, 
for  holding  the  same  opinions.  When  before  the  bishops, 
Hewit  was  asked  how  he  believed  concerning  the  sacrament. 
He  replied.  Even  as  John  Frith  does.  Bishop  Stokesly  said, 
Why  Frith  is  a  heretic,  and  already  condemned  to  be  burned ; 
and  except  thou  revoke  thy  opinion,  thou  shalt  be  burned  also 
with  him.  His  reply  simply  was.  Truly  I  am  content  withal : 
upon  which  he  was  condemned  and  burned  with  Frith ! 

"  When  they  were  at  the  stake,  doctor  Cook,  a  priest  in  Lon- 
don, openly  admonished  the  people,  that  they  should  in  no 
wise  pray  for  them — no  more  than  they  would  do  for  a  dog. 
At  which  words  Frith,  smiling,  desired  the  Lord  to  forgive 
them.     These  words  did   not  a  little  move  the  people  unto 


10  Frith. 

anger,  and  not  without  good  cause.  The  wind  made  his  death 
somewhat  the  longer,  which  bore  away  the  flame  from  him 
unto  his  fellow  that  was  burning  with  him ;  but  he  had  esta- 
blished his  mind  with  such  patience,  God  giving  him  strength, 
that  even  as  though  he  had  felt  no  pain  in  that  long  torment, 
he  seemed  rather  to  rejoice  for  his  fellow,  than  to  be  careful  for 
himself — This,  truly,  is  the  power  and  strength  of  Christ,  stri- 
ving and  vanquishing  in  his  saints ;  who  sanctify  us  together 
with  them,  and  direct  us  in  all  things  to  the  glory  of  his  most 
holy  name.     Amen." 


A  Letter  of  John  Frith  to  his  friends,  concerning  his 
troubles :  wherein  after  he  had  first  with  a  brief  preface 
saluted  them,  entering  then  into  the  matter,  thus  he 
writcth, — being  the  articles  wherefore  he  died,  which  he 
wrote  in  Newgate  the  2Srd  day  of  June,  1533.* 

I  doubt  not,  dear  brethren,  but  that  it  doth  vex  you,  to  see 
the  one  part  have  all  the  words,  and  freely  to  speak  what  they 
list,  and  the  other  to  be  put  to  silence,  and  not  to  be  heard  in- 
differently.! But  refer  your  matters  to  God,  who  shortly  shall 
judge  after  another  fashion.  In  the  mean  time  I  have  written 
unto  you  as  briefly  as  I  may,  what  articles  were  objected 
against  me,  and  what  were  the  principal  points  of  my  condem- 
nation, that  ye  might  understand  the  matter  certainly. 

The  whole  matter  of  this  my  examination  was  comprehended 
in  two  special  articles,  that  is  to  say,  of  purgatory,  and  of  the 
substance  of  the  sacrament. 

And  first  of  all,  as  touching  purgatory,  they  inquired  of  me 
whether  I  did  believe  there  was  any  place  to  purge  the  spots 
and  filth  of  the  soul  after  this  life.  But  I  said,  that  I  thought 
there  was  no  such  place.  For  man,  said  I,  doth  consist,  and  is 
made  only  of  two  parts,  that  is  to  say,  of  the  body  and  the  soul, 

*  This  letter  is  to  be  seen  in  the  end  of  that  excellent  and  worthy  work 
which  he  made  in  the  Tower  concerning  the  sacrament  of  the  body  and 
blood  of  Christ. — Fox. 

This  letter  is  printed  from  the  copy  in  Fox's  Acts  and  Monuments, 
which  is  fuller  than  the  original  tract  or  the  folio  edition,  but  does  not 
differ  in  any  essential  respect. 

t  Impartially. 


Articles  for  tvhich  he  died.  11 

whereof  the  one  is  purged  here  in  this  world,  by  the  cross  of 
Christ,  which  he  layeth  upon  every  child  that  he  receiveth ;  as 
affliction,  worldly  oppression,  persecution,  imprisonment,  &c. 
and  last  of  all,  the  reward  of  sin,  which  is  death,  is  laid  upon 
us ;  but  the  soul  is  purged  with  the  word  of  God,  which  we  re- 
ceive through  faith,  to  the  salvation  both  of  body  and  soul. 
Now  if  ye  can  show  me  a  third  part  of  man  beside  the  body 
and  the  soul,  I  will  also  grant  unto  you  the  third  place,  which 
you  call  purgatory.  But  because  ye  cannot  do  this,  I  must 
also  of  necessity  deny  unto  you  the  bishop  of  Rome's  purgatory. 
Nevertheless,  I  count  neither  part  a  necessary  article  of  our 
faith,  to  be  believed  under  pain  of  damnation,  whether  there  be 
such  a  purgatory  or  no. 

Secondly,  they  examined  me  touching  the  sacrament  of  the 
altar,  whether  it  was  the  very  body  of  Christ  or  no. 

I  answered,  that  I  thought  it  was  both  Christ's  body,  and 
also  our  body,  as  St.  Paul  teaches  us  in  the  first  epistle  to  the 
Corinthians,  and  tenth  chapter.  For  in  that  it  is  made  one 
bread  of  many  corns,*  it  is  called  our  body,  which  being  divers 
and  many  members,  are  associated  and  gathered  together  into 
one  fellowship  or  body.  Likewise  of  the  wine,  which  is  gathered 
of  many  clusters  of  grapes,  and  is  made  into  one  liquor.  But 
the  same  bread  again,  in  that  it  is  broken,  is  the  body  of  Christ, 
declaring  his  body  to  be  broken  and  delivered  unto  death,  to 
redeem  us  from  our  iniquities. 

Furthermore,  in  that  the  sacrament  is  distributed,  it  is 
Christ's  body ;  signifying  that  as  verily  as  that  sacrament  is 
distributed  unto  us,  so  verily  is  Christ's  body  and  the  fruit  of 
his  passion  distributed  unto  all  faithful  people. 

In  that  it  is  received,  it  is  Christ's  body,  signifying  that  as 
verily  as  the  outward  man  receiveth  the  sacrament  with  his 
teeth  and  mouth,  so  verily  doth  the  inward  man  through  faith 
receive  Christ's  body  and  fruit  of  his  passion,  and  is  as  sure  of 
it,  as  of  the  bread  which  he  eateth. 

Well,  said  they,  dost  thou  not  think  that  his  very  natural 
body,  flesh,  blood,  and  bone,  is  really  contained  under  the  sa- 
crament, and  there  present  without  all  figure  or  similitude? 
No,  said  I,  I  do  not  so  think.  Nothwithstanding  I  would  not 
that  any  should  count  that  I  make  my  saying,  which  is  the 
negative,  any  article  of  faith.     For  even  as  I  say,  that  you 

*  Grains  of  corn. 


12  Frith. 

ought  not  to  make  any  necessary  article  of  the  faith  of  your 
part,  which  is  the  affirmative,  so  I  say  again,  that  we  make  no 
necessary  article  of  the  faith  of  our  part,  but  leave  it  indiffer- 
ent for  all  men  to  judge  therein,  as  God  shall  open  their  hearts, 
and  no  side  to  condemn  or  despise  the  other,  but  to  nourish  in 
all  things  brotherly  love,  and  one  to  bear  another's  infirmity. 

After  this,  they  alleged  the  place  of  St.  Augustine,  where  he 
saith,  "  He  was  carried  in  his  own  hands." 

Whereunto  I  answered,  that  St.  Augustine  was  a  plain  in- 
terpreter of  himself:  for  he  hath  in  another  place,  "  He  was 
carried  as  it  were  in  his  own  hands :"  which  is  a  phrase  of 
speech  not  of  one  that  doth  simply  affirm,  but  only  of  one  ex- 
pressing a  thing  by  a  similitude.  And  albeit  that  St.  Augustine 
had  not  thus  expounded  himself,  yet  he,  writing  unto  Boniface, 
plainly  admonishes  all  men,  that  the  sacraments  do  represent 
and  signify  those  things  whereof  they  are  sacraments,  and 
many  times  even  of  the  similitudes  of  the  things  themselves 
they  take  their  names ;  and  therefore  according  to  this  rule  it 
may  be  said,  he  was  borne  in  his  own  hands,  when  he  bare  in 
his  hands  the  sacrament  of  his  body  and  blood. 

Then  they  alleged  a  place  of  Chrysostom,  which  at  the  first 
blush  may  seem  to  make  much  for  them :  who,  in  a  certain 
homily  upon  the  Supper,  writeth  thus :  "  Dost  thou  see  bread 
and  wine]  Do  they  depart  from  thee  into  the  draught,  as 
other  meats  do  "J  No,  God  forbid.  For  as  in  wax,  when  it 
Cometh  to  the  fire,  nothing  of  the  substance  remaineth  nor 
abideth;  so  likewise  think  that  the  mysteries  are  consumed  by 
the  substance  of  the  body,  &c." 

These  words  I  expounded  by  the  words  of  the  same  doctor, 
who  in  another  homily  saith  on  this  manner ;  "  The  inward  eyes 
as  soon  as  they  see  the  bread,  they  flee  over  all  creatures,  and 
do  not  think  of  the  bread  that  is  baked  of  the  baker,  but  of 
the  bread  of  everlasting  life,  which  is  signified  by  the  mys- 
tical bread."  Now  confer  these  places  together,  and  you  shall 
perceive  that  the  last  expoundeth  the  first  plainly.  For  he 
saith ;  Dost  thou  see  the  bread  and  wine  1  I  answer  by  the 
second.  Nay.  For  the  inward  eyes  as  soon  as  they  see  the 
bread,  do  pass  over  all  creatures,  and  do  not  any  longer  think 
upon  the  bread,  but  upon  him  that  is  signified  by  the  bread. 
And  after  this  manner  he  seeth  it,  and  again,  he  seeth  it  not. 
For  as  he  seeth  it  with  his  outward  and  carnal  eyes,  so  with  his 
inward  eyes  he  seeth  it  not ;  that  is  to  say,  regardeth  not  the 


Articles  for  which  he  died.  13 

bread,  or  thinketh  not  upon  it,  but  is  otherwise  occupied.  Even 
as  when  we  play  or  do  any  thing  else  negligently,  we  commonly 
are  wont  to  say,  we  see  not  what  we  do ;  not  that  indeed  we 
do  not  see  that  which  we  go  about,  but  because  our  mind  is 
fixed  on  some  other  thing,  and  does  not  attend  unto  that  which 
the  eyes  do  see. 

In  like  manner  may  it  be  answered  unto  that  which  follows, 
"  Do  they  avoid  from  thee,  saith  he,  into  the  draught  as  other 
meats  do  ]"  I  will  not  so  say.  For  other  meats  passing  through, 
after  they  have  of  themselves  given  nourishment  unto  the 
body,  are  voided  into  the  draught ;  but  this  is  a  spiritual  meat, 
which  is  received  by  faith,  and  nourisheth  both  body  and  soul 
unto  everlasting  life ;  neither  is  it  at  any  time  avoided  as  other 
meats  are. 

And,  as  I  said  before,  that  the  external  eyes  do  behold  the 
bread,  which  the  inward  eyes,  being  otherwise  occupied,  do 
not  behold  or  think  upon.  Even  so  our  outward  man  doth 
digest  the  bread,  and  void  it  into  the  draught ;  but  the  inward 
man  doth  neither  regard  nor  think  upon  it,  but  thinketh  upon 
the  thing  itself  that  is  signified  by  that  bread.  And  therefore 
Chrysostom  a  little  before  the  words  which  they  alleged,  saith, 
"  Lift  up  your  minds  and  hearts."  Whereby  he  admonishes  us 
to  look  upon  and  consider  those  heavenly  things  which  are  re- 
presented and  signified  by  the  bread  and  wine,  and  not  to  mark 
the  bread  and  wine  itself 

Here  they  said,  that  was  not  Chrysostom's  mind ;  but  that 
by  this  example  he  declareth  that  there  remained  no  bread  nor 
wine.  I  answered,  that  was  false;  for  the  example  that  he 
taketh,  tendeth  to  no  other  purpose,  but  to  call  away  our  spi- 
ritual eyes  from  the  beholding  of  visible  things,  and  to  transport 
them  another  way,  as  if  the  things  that  are  seen  were  of  no 
force.  Therefore  he  draweth  away  our  mind  from  the  con- 
sideration of  these  things,  and  fixeth  it  upon  him  who  is 
signified  unto  us  by  the  same.  The  very  words  which  follow 
sufficiently  declare  this  to  be  the  true  meaning  of  the  author, 
whereas  he  commandeth  us  to  consider  all  things  with  our  in- 
ward eyes ;  that  is  to  say,  spiritually. 

But  whether  Chrysostom's  words  do  tend  either  to  this  or 
that  sense,  yet  do  they  indifferently  make  on  our  part  against 
our  adversaries,  which  way  soever  we  do  understand  them. 
For  if  he  thought  that  the  bread  and  wine  do  remain,  we  have 
no  further  to  travel ;  but  if  he  meant  contrariwise,  that  they 

FRITH.  32 


14  Frith. 

do  not  remain,  but  that  the  natures  of  the  bread  and  wine  are 
altered,  then  are  the  bread  and  wine  falsely  named  sacraments 
and  mysteries,  which  can  be  said  in  no  place  to  be  in  the 
nature  of  things ;  for  that  which  is  in  no  place,  how  can  it  be 
a  sacrament,  or  supply  the  room  of  a  mystery]  Finally,  if 
he  spake  only  of  the  outward  forms  and  shapes,  as  we  call 
them,  it  is  most  certain  that  they  do  continually  remain,  and 
that  they,  by  the  substance  of  the  body,  are  not  consumed  in 
any  place ;  wherefore  it  must  necessarily  follow  the  words  of 
Chrysostom  are  to  be  understood  in  such  sense  as  I  have 
declared. 

Here  perad venture  many  would  marvel,  that  forsomuch  as 
the  matter  touching  the  substance  of  the  sacrament,  being  se- 
parate from  the  articles  of  faith,  and  binding  no  man  of  neces- 
sity, either  unto  salvation  or  damnation,  whether  he  believe  it 
or  not,  but  rather  may  be  left  indifferently  unto  all  men,  freely 
to  judge  either  on  the  one  part  or  on  the  other,  according  unto 
his  own  mind ;  so  that  neither  part  do  contemn  or  despise  the 
other,  but  that  all  love  and  charity  be  still  holden  and  kept 
in  this  dissention  of  opinions,  what  then  the  cause  is,  why  I 
would  therefore  so  willingly  suffer  death.  The  cause  why  I 
die  is  this ;  for  that  I  cannot  agree  with  the  divines  and  other 
head  prelates,  that  it  should  be  necessarily  determined  to  be  an 
article  of  faith,  and  that  we  should  believe,  under  pain  of  dam- 
nation, the  substance  of  the  bread  and  wine  to  be  changed  into 
the  body  and  blood  of  our  Saviour  Jesus  Christ,  the  form  and 
shape  only  not  being  changed.  Which  if  it  were  most  true,  as 
they  shall  never  be  able  to  prove  it  by  any  authority  of  the 
scripture  or  doctors,  yet  shall  they  not  so  bring  to  pass,  that 
that  doctrine,  were  it  ever  so  true,  should  be  holden  for  a  ne- 
cessary article  of  faith.  For  there  are  many  things,  both  in 
the  scriptures  and  other  places,  which  we  are  not  bound  of 
necessity  to  believe  as  articles  of  faith.  So  it  is  true,  I  was  a 
prisoner  and  in  bonds  when  I  wrote  these  things,  and  yet  for 
all  that  I  will  not  hold  it  as  an  article  of  faith,*  but  that  you 
may  without  danger  of  damnation,  either  believe  it,  or  think 
the  contrary. 

But  as  touching  the  cause  why  I  cannot  afRrm  the  doctrine 
of  transubstantiation,  divers  reasons  lead  me  thereunto.  First, 
for  that  I  plainly  see  it  to  be  false  and  vain,  and  not  to  be 

*  This  is  to  be  weighed  with  the  time  when  Frith  wrote.— i^ox. 


Letters  concerning  Frith.  15 

grounded  upon  any  reason,  either  of  the  scriptures,  or  of  ap- 
proved doctors. 

Secondly,  for  that  by  my  example  I  would  not  be  an  author 
unto  Christians  to  admit  any  thing  as  a  matter  of  faith,  more 
than  the  necessary  points  of  their  creed,  wherein  the  whole 
sum  of  our  salvation  doth  consist,  especially  such  things,  the 
belief  whereof  have  no  certain  argument  of  authority  or  rea- 
son. I  added  moreover,  that  their  church,  as  they  call  it,  hath 
no  such  power  and  authority,  that  it  either  ought  or  may 
bind  us,  under  the  peril  of  our  souls,  to  the  believing  of  any 
such  articles. 

Thirdly,  because  I  will  not  for  the  favour  of  our  divines 
or  priests,  be  prejudicial  in  this  point  unto  so  many  nations,  of 
Germans,  Helvetians,  and  others,  which,  altogether  rejecting 
the  transubstantiation  of  the  bread  and  wine  into  the  body  and 
blood  of  Christ,  are  all  of  the  same  opinion  that  I  am,  as  well 
those  that  take  Luther's  part,  as  those  that  hold  with  (Ecolam- 
padius.  Which  things  standing  in  this  case,  I  suppose  there 
is  no  man  of  any  upright  conscience  who  will  not  allow  the 
reason  of  my  death,  which  I  am  put  unto  for  this  only  cause, 
that  I  do  not  think  transubstantiation,  although  it  were  true 
indeed,  to  be  established  for  an  article  of  faith. 


Among  the  Cotton  MSS.  in  the  British  Museum  {Galba 
B.  X.)  are  two  letters,  one  from  Cromwell  to  Vaughan, 
the  royal  agent  in  the  Low  Countries,  the  other  from 
Vaughan  to  the  king,  in  which  mention  is  made  of  Frith, 
and  which  show  that  he  was  accounted  of  considerable 
importance.     Vaughan  writes: — 

"  As  concerning  a  young  man  being  in  these  parts,  named 
Frith,  of  whom  I  lately  advertised  your  majesty,  and  whom 
your  royal  majesty  giveth  me  in  commandment  with  friendly 
persuasions,  admonitions,  and  wholesome  counsels  to  advertise 
to  leave  his  wilful  opinions  and  errors,  and  to  return  into  his 
native  country,  I  shall  not  fail,  according  unto  your  most  gra- 
cious commandment,  to  endeavour  to  the  utmost  of  my  power 
to  persuade  him  accordingly,  so  soon  as  my  chance  shall  be  to 
meet  with  him.  Howbeit,  I  am  informed  that  he  is  very  lately 
married  in  Holland,  but  in  what  place  I  cannot  tell.     This 


16  Frith. 

marriage  may  by  chance  hinder  my  persuasions.  I  suppose 
him  to  have  been  thereunto  driven  through  poverty,  which  is  to 
be  pitied,  and  his  qualities  considered." 

Cromwell  writes  thus  to  Vaughan  : — 

"  As  touching  Frith  mentioned  in  your  said  letter,  the  king's 
highness  hearing  well  of  his  towardness  in  good  love  and  learn- 
ing, doth  much  lament  that  he  should  in  such  wise  as  he  doth, 
set  forth,  show,  and  apply  his  learning  and  doctrine,  in  the  se- 
mination and  sowing  forth  evil  seed  of  damnable  and  detesta- 
ble heresies,  maintaining,  bolstering,  and  administering  the  ve- 
nomous and  pestiferous  works,  erroneous  and  seditious  opinions, 
of  the  said  Tindal  and  others,  wherein  his  highness  like  a  most 
virtuous  and  benign  prince  and  guardian,  having  charge  of  his 
people  and  subjects,  being  very  sorry  to  hear  tell  that  any  of 
the  same  should  in  such  wise  run  headlong  and  digress  from 
the  laws  of  almighty  God,  and  wholesome  doctrines  of  holy 
fathers,  unto  such  damnable  heresies  and  seditious  opinions, 
is  inclined  willingly  and  greatly  desirous  to  provide  for  the 
same." 

The  letter  then  proceeds  to  state  the  king's  readiness  to  pro- 
vide for  Frith,  if  he  could  be  brought  to  forsake  the  doctrines 
of  Tindal,  and,  leaving  his  "wilful  opinions,  like  a  good  Chris- 
tian would  return  to  his  native  country,"  where  he  should  find 
the  king  most  favourable.  Cromwell  further  exhorts  Vaughan 
to  use  his  best  endeavours  to  win  the  refugees  from  their  opin- 
ions, adding,  "  in  which  doing  ye  shall  not  only  highly  merit 
in  almighty  God,  but  also  deserve  highly  thanks  of  the  king's 
royal  majesty,  who  will  not  forget  your  devoirs  and  labours  in 
that  behalf,  so  that  his  majesty  may  find  that  you  effectually  do 
intend  the  same." 

Frith's  works,  as  reprinted  by  Fox,  consist  of,  his  book  of 
purgatory. — An  answer  to  Rastal's  dialogue. — An  answer  to  sir 
Thomas  More. — Answer  to  Fisher,  bishop  of  Rochester. — A 
bulwark  against  Rastal. — Judgment  upon  M.  Tracy's  will  and 
testament. — A  letter  written  from  the  Tower  to  Christ's  con- 
gregation.— A  mirror  or  glass  to  know  thyself. — A  treatise 
upon  the  sacrament  of  baptism. — Antithesis  between  Christ 
and  the  pope. — A  book  of  the  sacrament  of  the  body  and  blood 
of  Christ. — Articles  for  which  he  died.  He  also  translated 
some  writings  of  foreign  reformers. 


A    MIRROR 


GLASS  TO  KNOW  THYSELF. 


BEING  A  TREATISE,  MADE  BY  JOHN  FRITH,  WHILST  HE  WAS 
PRISONER  IN  THE  TOWER  OF  LONDON,  A.  D.  1532. 


The  Preface, 

I  WAS  desired  by  a  faithful  friend,  to  whom  I  am  so  much 
bound,  that  he  might  lawfully  have  commanded  me,  that  I 
would  make  him  a  little  treatise,  by  which  he  might  be 
somewhat  instructed  to  know  himself,  and  so  give  God 
thanks  for  the  benefits  which  he  hath  so  abundantly  pour- 
ed upon  him.  This  I  took  upon  me  very  gladly,  partly,  to 
fulfil  his  right  wise  request,  which  I  trust  shall  be  to  the 
great  profit  of  Christ's  flock,  and  partly,  to  declare  what  I 
think,  both  of  myself  and  of  all  others. 

Herein  may  all  men  see  what  they  have  received  of  God, 
and  how  they  ought  to  bestow  the  talent  that  is  committed 
unto  them;  which,  if  you  note  well,  it  will  cause  you  to  say 
with  the  wise  man,  Solomon ;  Every  man  living  is  nothing 
but  vanity:  which  also  the  prophet  David  confirms,  saying. 
If  all  men  living  were  weighed  in  one  balance,  and  vanity 
placed  in  the  balance  against  them,  it  should  quite  weigh 
them  down,  and  be  heavier  than  all  they.  As  by  example, 
if  a  man  praise  a  very  fool,  and  think  his  wit  good  and 
profound,  then  is  that  person  indeed  more  fool  than  the 
other.  And  even  so,  since  man  doth  praise  and  commend 
riches,  honour,  beauty,  strength,  and  such  other  vain  and 
transitory  things,  which  are  but  as  a  dream,  and  vanish 
like  a  flower  in  the  field,  when  a  man  should  have  most 
need  of  them,  it  follows  well  that  he  himself  is  more  vain 
than  those  things,  which  are  but  vanity.  For  if  it  were 
possible,  that  thou  shouldest  have  all  these  things  a  hun- 
32*  17 


18  Frith, 

dred  years  continually,  without  any  trouble  or  adversity, 
as  never  man  had ;  yet  were  it  but  a  vain  dream,  if  it  be 
compared  unto  that  everlasting  life,  which  is  prepared  for 
Christ's  elect  and  faithful  followers.  So  that  all  flesh  is  as 
hay,  and  all  his  glory,  like  a  flower  of  the  hay,  is  withered, 
and  the  flower  fallen,  but  God  and  his  word  endure  for  ever. 
Isaiah  xl. 

Therefore  let  not  the  wise  man  rejoice  in  his  wisdom, 
neither  the  strong  man  in  his  strength,  nor  the  rich  man 
in  his  riches.  But  he  that  rejoiceth,  let  him  rejoice  in 
the  Lord,  to  whom  be  all  honour  and  praise  without  end. 
Amen. 


CHAPTER  I. 
That  all  goodness  cometh  of  God,  and  all  evil  of  ourselves. 

The  philosophers,  to  whom  God  has  inspired  certain 
sparkles  of  truth,  acknowledged  that  the  chief  point  of 
wisdom  and  direction  of  a  man's  life,  was  to  know  him- 
self; which  sentence  the  Scripture  establisheth  so  clearly, 
that  no  man  may  dissent  from,  the  truth  of  the  same.  For 
Solomon  saith,  that  The  fear  of  the  Lord  is  the  beginning 
of  wisdom.  Now,  who  can  fear  the  Lord,  but  only  he 
that  knoweth  himself,  as  the  Scripture  teacheth  him?  For 
if  I  perceive  not  the  imperfection  of  my  nature,  which  is 
subject  unto  corruption  and  void  of  all  stableness;  if  I  per- 
ceive not  the  unstableness  of  my  flesh,  being  prone  to  all 
sin,  and  rebellious  to  righteousness,  and  that  there  dwelleth 
no  goodness  in  me ;  if  I  perceive  not  the  poison  of  the  old 
serpent  and  hell,  and  sin  which  lies  hid  within  me,  unto 
which  pains  intolerable  are  prepared;  I  shall  have  no  occa- 
sion to  fear  God,  but  rather  to  advance  myself  equal  with 
God,  as  Lucifer,  Nebuchadnezzar,  Herod,  and  such  others 
have  done,  who  afterwards  were  sore  chastened  for  their 
folly. 

What  hast  thou,  vain  man,  whereof  thou  may  est  re- 
joice? For  the  Scripture  testifies,  that  every  good  and 
perfect  gift  cometh  from  above,  from  the  Father  of  light, 
with  whom  is  no  transmutation.  So,  that  whether  they  be 
outward  gifts  or  inward,  pertaining  either  to  the  body  or 
soul;  if  they  be  good,  they  come  from  above,  from  the 


A  Mirror,  or  Glass  to  knoic  thyself.  19 

Father  of  light.  For  if  thou  behold  the  proportion  of  thy 
body,  stature,  or  beauty,  thou  shalt  easily  perceive,  that  it 
Cometh  of  God,  even  by  the  words  of  Christ;  who  exhorts 
us  not  to  be  careful ;  for  there  is  none  of  us  all,  though  we 
be  ever  so  careful,  that  can  add  one  cubit  to  his  stature, 
either  make  one  hair  white  or  black. 

And  as  touching  our  wisdom,  eloquence,  long  life,  victory, 
glory,  and  such  others,  the  Scripture  testifies  that  they 
come  of  God  and  not  of  ourselves.  For  St.  James  saith, 
If  any  lack  wisdom,  let  him  ask  it  of  God,  which  giveth  it 
abundantly.  As  it  is  evident  by  Solomon,  who  desired 
wisdom  of  God  to  judge  between  good  and  evil.  And  the 
Lord  made  him  answer.  Because  thou  hast  asked  that 
thing,  and  not  long  life,  nor  riches,  nor  the  destruction  of 
thy  enemies,  but  rather  wisdom  to  discern  in  judgment; 
behold,  I  have  given  unto  thee  an  heart  full  of  wisdom  and 
understanding,  insomuch,  that  none  before  thee  hath  been 
like  u^Jp  thee,  neither  yet  after  thee  shall  any  be  like 
unto  thee.  And  besides  that,  I  have  given  thee  riches  and 
glory. 

Furthermore,  the  most  glorious  gifts  concerning  our  souls, 
come  from  God,  even  of  his  mere  mercy  and  favour,  which 
he  showeth  us  in  Christ,  and  for  Christ,  as  predestination, 
election,  vocation,  and  justification:  and  albeit,  M.  More, 
with  his  painted  poetry  and  crafty  conveyance,  casts  a  mist 
before  your  eyes,  that  you  might  wander  out  of  the  right 
way,  endeavouring  himself  to  instruct  you,  that  God  hath 
predestinated  and  chosen  us  before  the  beginning  of  the 
world  because  he  knew  before  that  we  should  do  good 
works,  yet  will  I  set  you  a  candle,  which  shall  shine  so 
bright,  and  so  clearly  dispel  his  mist  and  vain  poetry,  that 
you  shall  plainly  perceive  him  dancing  naked  in  a  net,  who, 
notwithstanding,  thinketh  himself  to  go  invisible.  And 
although  ^here  be  Scripture  enough,  both  Tit.  iii.  and  Rom. 
xi.,  to  prove  the  same  true,  yet  will  I  let  that  pass,  and 
allege  for  me  Augustine,  which  is  the  candle  that  I  speak 
of,  who  shall  disclose  his  juggling,  and  utter  his  ignorance : 
for  Augustine  saith,  "  Some  man  will  affirm  that  God  did 
choose  us,  because  he  saw  before  that  we  should  do  good 
works:  but  Christ  saith  not  so,  who  saith.  Ye  have  not 
chosen  me,  but  I  have  chosen  you;  for  if  he  had  chosen 
us  because  he  saw  before  that  we  should  do  good  works, 
then  should  he  also  have  seen  before  that  we  should  first 
have  chosen  him,  which  is  contrary  to  the  words  of  Christ, 


2(y  Frith. 

and  the  mind  of  the  evangelist."  Here  may  you  see  how 
evidently  Augustine  confuteth  M.  More's  poetry,  and  open- 
eth  his  serpentine  deceit. 

Finally,  St.  Paul  saith,  (Eph.  ii.)  that  we  are  saved 
through  grace,  and  that  it  cometh  not  of  ourselves,  it  is 
the  gift  of  God,  and  cometh  not  of  works,  lest  any  man 
should  boast  himself;  which  words  M.  More  might  be 
ashamed  to  hear,  if  he  were  not  another  Lucian,  neither 
regarding  God  nor  man.  But  Augustine  addeth  thus  much 
more  unto  it,  that  it  can  in  no  wise  be  grace  or  favour,  ex- 
cept it  be  always  free.  And  therefore,  I  may  conclude 
that  it  is  neither  of  the  works  going  before,  nor  of  the 
works  coming  after,  but  only  of  the  free  favour  of  God. 

And  this  are  we  sure  of,  that  whomsoever  he  chooseth, 
them  he  saveth  of  his  mercy:  and  whom  he  repelleth, 
them,  of  his  secret  and  unsearchable  judgment,  he  con- 
demneth.  But  why  he  chooseth  the  one  and  repelleth  the 
other,  inquire  not,  saith  Augustine,  if  thou  wilt  not  err. 
Insomuch  that  St.  Paul  could  not  attain  to  the  knowledge 
thereof,  but  cried  out,  Oh  the  depth  of  the  riches  and  wis- 
dom of  the  knowledge  of  God ;  how  unsearchable  are  his 
judgments,  and  how  incomprehensible  are  his  ways!  But 
M.  More  had  rather  loud  to  lie,  and  far  to  err,  than  to  let 
God  alone  with  his  secrets,  or  to  acknowledge  his  igno- 
rance in  any  thing. 

And  to  be  short,  St.  Paul  saith.  What  hast  thou  that  thou 
hast  not  received?  If  thou  hast  received  it,  why  dost  thou 
advance  thyself,  as  though  thou  hadst  not  received  it?  So, 
we  may  conclude,  that  all  goodness  cometh  of  God,  and  all 
sin  or  mischief  of  our  own  poisoned  nature.  Insomuch, 
that  we  may  say  with  the  prophet  Daniel,  O  Lord,  all  glory 
be  unto  thee,  and  unto  us  shame  and  confusion,  so  that  he 
that  rejoiceth,  may  rejoice  in  the  Lord. 


CHAPTER  II. 

For  what  intent  God  giveth  vs  these  gifts,  and  that  they 
are  rather  a  charge  and  a  careful  burden,  than  any 
pleasure  to  rejoice  at. 

Like  as  there  are  many  members  of  our  body,  and 
every  member  hath  his  office  appointed  unto  him,  which 


A  Mirror^  or  Glass  to  knoio  thyself.  21 

he  must  do,  not  for  his  own  weahh  and  safe-guard  only, 
but  for  the  preservation  of  the  whole  body;  insomuch,  that 
the  most  honest  member  must  serve  the  vilest  at  his  ne- 
cessity, for  if  the  hand  would  not  serve  the  slow  belly, 
they  should  both  perish  together;  even  so  hath  God  ap- 
pointed his  gifts,  and  distributed  them  in  this  world  unto 
us,  which  should  be  as  one  body,  that  every  nation  hath 
need  of  others,  every  occupation  need  of  another,  and 
every  man  need  of  his  neighbour.  This  is  so  plain  that 
it  cannot  be  denied.  Nevertheless,  I  will  more  specially 
touch  the  matter,  because  I  would  have  it  so  rooted  in  you, 
that  you  might  endeavour  yourselves  to  fulfil  it  towards 
each  other. 

If  God  have  opened  the  eyes  of  thy  mind,  and  have 
given  thee  spiritual  wisdom  through  the  knowledge  of  his 
word,  boast  not  thyself  of  it,  but  rather  fear  and  tremble, 
for  a  chargeable  office  is  committed  unto  thee,  which,  if 
thou  fulfil  it,  is  like  to  cost  thee  thy  life  at  one  time  or 
other,  with  much  trouble  and  persecution.  But  if  thou 
fulfil  it  not,  then  shall  that  office  be  thy  condemnation. 
For  St.  Paul  saith.  Wo  is  to  me,  if  I  preach  not.  And  by 
the  prophet  Ezekiel,  God  saith.  If  I  say  unto  the  wicked 
that  he  shall  die  the  death,  and  thou  show  him  not  of  it, 
the  wicked  shall  die  in  his  iniquity,  but  I  shall  require  his 
blood  of  thy  hand. 

But  peradventure,  our  divines  would  expound  these  texts 
only  upon  them  that  are  sent  and  have  care  of  souls. 
Whereunto  I  answer,  that  every  man  who  hath  the  light 
of  God's  word  revealed  unto  him,  is  sent  whensover  he 
seeth  necessity,  and  hath  care  of  his  neighbour's  soul.  As 
by  example;  if  God  have  given  me  my  sight,  and  I  per- 
ceive a  blind  man  going  in  the  way,  who  is  ready,  for  lack 
of  sight,  to  fall  into  a  pit,  wherein  he  were  likely  to  perish, 
then  am  I  bound  by  God's  commandment  to  guide  him  till 
he  were  past  that  jeopardy,  or  else  if  he  perish  therein, 
where  I  might  have  delivered  him,  his  blood  shall  be  re- 
quired of  my  hand.  And  likewise,  if  I  perceive  my 
neighbour  like  to  perish  for  lack  of  Christ's  doctrine,  then 
am  I  bound  to  instruct  him  with  the  knowledge  that  God 
hath  given  me,  or  else  his  blood  shall  be  required  of  my 
hand. 

Peradventure,  they  will  say,  there  is  already  one  ap- 
pointed to  watch  the  pit,  and  therefore  if  any  man  fall  into 
it,  he  shall  make  it  good,  and  that  therefore  I  am  dis- 


23  Frith, 

charged,  and  need  to  take  no  thought.  Whereunto  I  an- 
swer, I  would  be  glad  that  it  were  so.  Notwithstanding, 
if  I  perceive  that  the  watchman  be  asleep,  or  run  to  the 
alehouse  to  make  good  cheer,  or  gone  out  of  the  country 
on  a  lewd  errand,  and  through  his  negligence  espy  my 
neighbour  in  danger  of  the  pit,  then  am  I  nevertheless 
bound  to  lead  him  from  it;  I  think  that  God  hath  sent  me 
at  that  time  to  save  that  soul  from  perishing.  And  the 
law  of  God  and  nature  binds  me  thereto,  which  charges 
me  to  love  my  neighbour  as  myself,  and  to  do  unto  him  as 
I  would  be  done  unto.  And  I  think  there  is  no  man  who 
is  in  this  case,  but  he  would  have  his  neighbour  to  help 
him,  and  therefore  is  he  bound  to  help  his  neighbour,  if 
he  be  in  like  jeopardy.  And  even  thus  art  thou  bound  to 
give  good  counsel  to  him  that  lacketh  it,  and  to  distribute 
whatsoever  talent  thou  hast  received  of  God,  unto  the 
profit  of  thy  neighbour.  Moreover,  besides  that  ye  cannot 
avoid  this  my  solution,  yet  I  desire  you  to  note  how  the 
text  itself,  which  I  allege,  condemns  your  vain  objection — 
the  words  are  these  (Ezek.  iii.) ;  If  I  say  unto  the  wicked 
that  he  shall  die  the  death,  and  thou  show  him  not  of  it, 
the  wicked  shall  die  in  his  iniquity,  but  I  shall  require  his 
blood  of  thy  hand.  Mark,  I  pray  you,  that  the  prophet 
saith  not,  as  you  object,  that  he  which  should  show  the 
wicked  his  iniquity,  and  doth  not  so,  shall  perish  only,  and 
the  wicked  himself  be  saved,  because  his  fault  was  not  told 
him  by  him  which  took  charge  to  teach  him ;  but,  contrari- 
wise, the  wicked  shall  perish  in  his  iniquity,  saith  God  by 
his  prophet  Ezekiel,  and  his  blood  shall  be  required  of 
the  hand  of  him  who  should  have  instructed  him  in  the 
truth. 

If  God  have  given  thee  faith  in  Christ's  blood,  be  not 
proud  of  it,  but  fear.  For  since  God  hath  not  spared  the 
natural  branches  (I  mean  the  Jews,  who  were  his  elect 
people);  since  he  spared  not  the  angels  that  sinned,  but 
hath  cast  them  into  hell,  to  be  reserved  unto  judgment; 
since  he  spared  not  the  old  world,  but  overwhelmed  them 
with  waters,  delivering  Noah,  the  preacher  of  righteous- 
ness, take  heed,  lest  he  also  spare  not  thee.  Truth  it  is, 
that  where  faith  is  present,  no  sin  can  be  imputed,  but 
this  faith  is  not  in  thy  power,  for  it  is  the  gift  of  God. 
And  therefore,  if  thou  be  unkind,  and  endeavour  not  thy- 
self to  walk  innocently,  and  to  bring  forth  the  fruits  of 
faith,  it  is  to  be  feared  that  for  thine  unkindness,  God  will 


A  Mirror,  or  Glass  to  know  thyself.  23 

take  it  from  thee,  and  hire  out  his  vineyard  to  another, 
who  shall  restore  the  fruit  in  due  season,  and  then  shall 
thine  end  be  worse  than  thy  beginning.  Let  us  therefore 
with  fear  and  trembhng  seeli  our  health,  and  make  stable 
our  vocation  and  election,  mortifying  our  members  and 
man  of  sin,  by  exercising  ourselves  in  Christ's  precepts, 
that  we  may  be  the  children  of  our  Father  that  is  in  hea- 
ven, and  fellow-heirs  with  our  Saviour  and  brother,  Christ 
Jesus. 

If  God  halh  given  thee  riches,  thou  mayest  not  think 
that  he  has  committed  them  unto  thee  for  thine  own  use 
only ;  but  that  he  has  made  thee  a  steward  over  them,  to 
distribute  them  to  the  profit  of  the  commonalty.  For  in- 
deed thou  art  not  the  very  owner  of  them,  but  God  is  the 
owner,  who  saith  by  the  prophet  Ilaggai,  Gold  is  mine, 
and  silver  is  mine:  and  he  hath  committed  them  for  a 
season  to  thine  hand,  to  see  whether  thou  wilt  be  faithful 
in  distributing  this  wicked  mammon,  according  to  his  com- 
mandments. And  that  it  is  so,  thou  mayest  well  note  by 
the  parable  of  the  Rich  Man,  who  was  clothed  in  silk,  and 
fared  delicately  in  this  world,  and  afterwards  was  burned 
in  hell.  Whereupon  Gregory  notes,  that  he  was  not 
damned  because  he  despoiled  any  other  man's  goods,  but 
because  he  did  not  distribute  his  own,  as  the  process  of  the 
text  also  well  declares.  Wherefore,  if  we  must  give  ac- 
count of  all  that  is  given  us,  then  have  we  little  cause  to 
glory,  but  rather  to  fear  and  tremble,  and  to  count  him 
most  happy  to  whom  least  is  committed.  For  God,  to 
whom  this  account  must  be  made,  cannot  be  deluded,  al- 
though the  world  may  be  blinded. 

If  God  have  given  thee  thy  perfect  limbs  and  members, 
then  get  to  some  occupation,  and  work  with  thine  own 
hands,  that  thy  members,  which  are  whole  and  perfect, 
may  minister  to  their  necessity,  that  lack  their  members; 
for  that  is  acceptable  in  the  sight  of  God;  and  the  con- 
trary so  detestable,  that  if  thou  withdraw  thy  members 
from  aiding  thy  neighbours,  thou  shalt  of  God  be  counted 
for  a  thief  and  a  murderer.  And  therefore  I  affirm  that  all 
our  holy  hypocrites  and  idle-bellied  monks,  canons,  and 
priests,  whether  they  are  regular  or  secular,  if  they  labour 
not  to  preach  God's  word,  are  thieves  and  also  murder- 
ers; for  they  maintain  their  strong  members  in  idleness, 
which  ought  to  labour  for  the  profit  of  their  neighbours, 
that  their  perfect  members  might  minister  unto  the  necessity 


24  Frith. 

of  them  that  lack  their  members.  As  the  eye  must  minis- 
ter her  fruit  of  sight  unto  the  feet,  hands,  and  other  mem- 
bers which  lack  it,  or  else  are  they  in  jeopardy  to  perish  at 
every  pit,  and  the  eye  is  guilty  of  their  destruction  for 
withdrawing  her  office  from  them.  And  this  may  we  es- 
tablish by  the  words  of  St.  Paul,  who  saith,  He  that  did 
steal,  let  him  steal  no  more,  but  rather  labour  with  his  own 
hands  that  he  may  have  to  distribute  to  them  that  lack. 
And  some  doctors  do  very  well  expound  it  of  certain  per- 
sons that  walked  inordinately,  and  would  not  work  them- 
selves, though  they  were  sturdy  lubbers,  but  lived  on  other 
men's  charily,  which  the  apostle  calls  theft,  and  exhorts 
them  to  work  with  their  own  hands,  that  they  may  both 
help  themselves  and  others. 

And  because  some  persons  who  feel  themselves  grieved, 
because  they  are  guilty,  will  not  be  content  to  allow  this 
exposition,  I  will  allege  another  saying  of  the  wise  man, 
which  shall  not  only  allow  this  sentence,  but  also  bite 
them  better:  for  he  saith,  "  The  bread  of  the  needy  is  the 
life  of  the  poor,  and  he  that  defraudeth  him  of  it,  is  a 
murderer."  This  saying  holds  their  noses  so  hard  to  the 
grindstone,  that  it  wholly  disfigures  their  faces,  for  it 
proves  our  bishops,  abbots,  and  spiritual  possessionaries 
to  be  double  thieves  and  murderers,  as  concerning  the 
body,  besides  their  murdering  of  the  soul,  for  lack  of 
God's  word,  which  they  will  neither  preach,  nor  suffer  any 
to  do  it  purely,  but  persecute  and  put  them  unlo  the  most 
cruel  death.  First,  they  are  thieves  and  murderers,  be- 
cause they  distribute  not  that  which  was  appointed  by  our 
faithful  forefathers  to  the  intent  it  should  have  been  mi- 
nistered unto  the  poor,  (for  then  they  seemed  to  be  very 
virtuous,)  but  now  they  bestow  it  upon  hawks,  hounds, 
horses,  &c.  upon  gorgeous  apparel  and  delicate  fare.  And 
glad  are  the  poor,  when  they  may  get  the  scraps.  They 
may  have  not  so  much  as  a  pig  of  their  own  sow,  no, 
scarce  a  feather  of  their  own  goose.  For  he  that  may 
dispend  four  or  five  thousand  marks  a  year,  would  think 
it  were  too  much  if  he  gave  twenty  nobles  of  it  unto  the 
poor,  which,  notwithstanding,  are  the  owners,  under  God, 
of  all  together,  the  minister's  living  deducted,  who,  as  the 
apostle  saith,  having  their  food  and  clothes  to  cover  them, 
ought  therewith  to  be  content.  And  thus  they  defraud 
the  poor  of  their  bread,  and  so  are  they  thieves;  and,  be- 
cause this  bread  is  their  life,  as  the  aforesaid  text  testifies, 


A  Mirror,  or  Glass  to  know  thyself.  25 

he  that  defraudeth  him  of  it,  is  not  only  a  thief,  but  also  a 
murderer.* 

And  when  they  think  to  bestow  it  very  well,  and  bestow 
it  in  building  palaces  of  pleasure,  yet  are  they  therein  much 
to  be  reproved.  For,  as  an  old  doctor  saith,  they  are  in 
that  point  worse  than  the  devil,  for  the  devil  would  have 
had  that  Christ  should  have  turned  stones  into  bread,  which 
might  have  succoured  the  poor,  and  these  builders  turn  the 
bread  into  stones.  For  they  bestow  the  goods  which  should 
be  given  to  the  poor  for  their  sustenance,  upon  a  heap  of 
stones. 

But  here  they  will  object,  as  they  are  never  without 
evasions,  that  if  they  should  distribute  it  among  the  poor, 
according  as  they  are  bound,  within  a  while  all  would  be 
spent,  and  no  good  should  come  of  it,  nor  any  man  know 
where  it  is  become,  or  who  fares  the  better  for  it.  Where- 
unto  I  answer,  that  indeed  ye  are  too  wise  for  me,  for  since 
ye  go  about  to  correct  Christ,  and  to  fetch  him  to  school 
and  teach  him  what  is  best,  it  were  but  folly  for  me  to 
meddle  with  you.  For  Christ's  mind  and  commandment 
is,  that  we  should  distribute  it  and  not  withhold  it  from 
them.  And  he  saith  by  his  prophet.  Wo  be  to  them  that 
couple  and  knit  houses  together;  which  I  think  may  justly 
be  verified  upon  you.  Nevertheless,  this  I  dare  say,  that 
if  a  bishop,  who  may  expend  four  thousand  marks,  would 
distribute  every  year  but  the  one  half  unto  the  poor  of  his 
diocese,  giving  unto  one  man  forty  shillings,  and  lending  to 
another  twenty  nobles  to  set  up  his  occupation  withal,  and 
so  give  and  lend  as  he  seeth  need,  he  should  within  five 
or  six  years  make  a  flourishing  diocese.  And  I  think  ve- 
rily that  his  face  should  more  be  allowed  before  God,  than 
if  he  had  built  a  thousand  abbeys;  for  God's  commandment 
ought  first  to  be  done,  and  is  much  more  acceptable  to  him 
than  all  the  works  that  proceed  of  our  imaginations  and 
foolish  fantasies. 

Besides  that,  they  are  thieves  and  murderers  for  with- 
drawing their  perfect  members  from  labour,  whereby  they 
might  minister  unto  their  neighbour's  necessity.  I  speak 
of  as  many  as  are  not  occupied  about  preaching  God's 
word,  for  in  that  they  withdraw  their  members  from  suc- 

*  The  reader  will  remember  that  this  was  written  before  the  Re- 
formation. 

FRITH.  33 


26  Frith. 

couring  their  poor  neighbours,  they  are  thieves.  And  be- 
cause this  succour  is  called  their  Hfe,  they  are  murderers 
for  keeping  it  from  them. 

Here  our  begging  orders  of  friars  would  think  to  be  ex- 
empt, because  they  have  not  received  rents  to  be  distri- 
buted. Notwithstanding,  if  we  ponder  this  text  well,  we 
shall  find  them  condemned  as  deep  as  the  others.  For, 
they  enter  into  every  man's  house,  and  with  unshamefaced 
begging  poll  them  so  nigh,  that  in  a  manner  they  leave 
nothing  behind  for  the  really  poor  who  are  sick,  lame,  crip- 
ple, blind,  and  maimed.  For  there  is  not  the  poorest  deso- 
late widow,  but  with  their  fair  flattering  they  will  so  deceive 
her,  that  they  will  be  sure  eilher  of  money  or  ware;  but, 
dear  brethren,  maintain  ye  no  such  murderers,  lest  ye  be 
partakers  of  their  sins,  but  rather  follow  the  counsel  of  the 
apostle,  who  charges  us  in  the  name  of  our  Lord  Jesus 
Christ,  that  we  withdraw  ourselves  from  every  brother  that 
walketh  inordinately  and  worketh  not,  and  biddeth  if  he 
will  not  work  he  should  not  eat. 

Now,  they  object,  that  they  live  in  contemplation  and 
study  of  Scripture,  and  say  that  they  ought  not  to  be  hin- 
dered from  that  holy  work;  for  Christ  said,  that  Mary  had 
chosen  the  best  part,  which  should  not  be  taken  from  her. 
Whereunto  may  I  make  th<3  same  answer,  which  that  holy 
father  and  abbot  Silvane  made.  This  Silvane  was  an  ab- 
bot, a  holy  man, .having  many  monks  under  him,  whom  he 
caused  after  their  prayers,  which  were  nothing  so  long  as 
our  monks  use  now-a-days,  who  think  for  their  many  words 
to  be  heard,  like  as  did  the  pharisees  whom  Christ  rebuked; 
he  caused  them,  I  say,  to  labour  for  their  living,  according 
to  the  mind  of  Paul.  And  upon  a  time  there  came  a  reli- 
gious man  to  his  abbeyj  and  when  he  saw  his  monks  work- 
ing, he  asked  the  abbot  why  he  so  used  them,  and  why  they 
gave  not  themselves  to  holy  contemplation,  seeing  that 
Mary  had  chosen  thf;  best  part.  The  abbot  made  i^ew 
words,  but  gave  this  monk  a  book,  and  sent  him  into  a 
cell,  to  be  there  occupied  in  study  and  contemplation. 
And  at  dinner-time  the  abbot  called  all  his  monks  to 
meat,  and  let  him  sit  in  contemplation.  After  noon,  when 
he  began  to  wax  vejy  hungry,  he  came  out  again  to  the 
abbot  Silvane,  and  asked  whether  his  monks  had  not  yet 
dined?  and  he  answered.  Yes. — And  why  called  you  not 
me,  asked  the  monk  ,  to  dine  with  them? — Verily,  said  the 
abbot,  I  thought  yoii  had  been  all  spiritual,  and  had  needed 


A  Mirror,  or  Glass  to  know  thyself.  27 

no  meat. — Nay,  quoth  the  monk,  I  am  not  so  spiritual  nor 
fervent  in  contemplation,  but  that  I  must  needs  eat. — Ve- 
rily, said  the  abbot,  then  must  you  also  needs  work,  for 
Mary  hath  need  of  Martha.  When  the  monk  heard  that, 
he  repented  and  fell  to  work  as  the  others  did.  And  I  would 
to  God  that  this  answer  would  cause  our  religious  even  so 
to  do,  and  to  fall  to  work,  that  they  might  succour  their 
needy  neighbours. 

And  as  touching  their  study  in  Scripture,  Augustine 
saith.  How  shalt  thou  better  learn  to  understand  the  Scrip- 
ture, than  by  going  about  to  fulfil  that  which  thou  readest 
there?  And  if  thou  go  about  to  fulfil  it,  saith  he,  then  must 
thou  work  with  thy  hands,  for  that  doth  St.  Paul  teach  thee. 
Of  this  I  have  compiled  a  whole  book,  which,  if  God  have 
appointed  me  to  finish  it,  and  set  it  forth,  shall  be  a  rule  of 
more  perfection  unto  our  religious,  than  any  that  they  have 
used  this  hundred  years. 


CHAPTER  III. 

The  conclusion  of  this  treatise;  that  no  flesh  should  rejoice , 
but  fear  and  tremble,  in  all  the  gifts  that  he  receives. 

Here  mayest  thou  perceive  that  no  man  liveth,  but  he 
may  fear  and  tremble,  and  he  most  may  fear  to  whom 
most  is  committed,  for  of  him  shall  much  be  required ;  and 
much  are  we  bound  to  thank  God  in  all  things.  For,  of 
ourselves  have  we  nought  but  sin  and  vanity,  but  through 
his  gracious  f^our  have  we  all  goodness,  and  are  that  we 
are.  And  since  all  our  goodness  cometh  of  him,  we  must 
again  be  thankful  unto  him,  and  keep  his  commandments. 
For  else  we  may  fear,  lest  he  take  his  gifts  from  us,  and 
then  shall  we  receive  the  greater  condemnation. 

If  thou  hast  received  the  knowledge  of  his  word,  give 
him  thanks,  and  be  a  faithful  minister  thereof;  for  else  he 
shall  deliver  thee  unto  thine  own  fantastical  imaginations, 
and  cast  thee  headlong  into  a  heap  of  heresies,  which  shall 
bring  thee  unto  utter  destruction. 

If  he  give  thee  faith  in  his  word,  give  him  thanks,  and 
bring  forth  the  fruits  thereof  in  due  season;  for  else  he  will 
take  it  away  from  thee,  and  send  thee  into  final  desperation. 


28  Frith, 

If  he  give  thee  riches,  then  give  him  thanks,  and  distri- 
bute them  according  to  God's  commandment ;  or  else  he 
shall  take  them  from  thee,  if  he  love  thee,  either  by  thieves, 
by  water,  by  death  of  thy  cattle,  by  blasting  thy  fruits,  or 
such  other  scourges,  to  cause  thee  to  love  him,  because  he 
would  alienate  thine  heart  from  them;  this,  1  say,  he  will 
do,  if  he  love  thee,  to  make  thee  put  thine  whole  trust  in 
him,  and  not  in  these  transitory  things.  But  if  he  hate  thee, 
then  will  he  send  thee  great  prosperity,  and  increase  them 
plenteously,  and  give  thee  thy  heaven  in  this  world,  unto 
thine  everlasting  damnation  in  the  life  to  come;  and  there- 
fore fear  and  take  good  heed  while  thou  hast  leisure. 

If  thou  ask  me,  what  his  honour,  praise,  and  thanks  are? 
I  answer,  that  his  honour,  praise,  and  thanks,  are  nothing 
else  but  the  fulfilling  of  his  commandments.  If  thou  ask 
me,  what  his  commandments  are,  as  touching  the  bestow- 
ing of  thy  goods?  I  answer,  his  commandments  are,  that 
thou  bestow  them  in  the  works  of  mercy,  and  that  shall  he 
lay  to  thy  charge  at  the  day  of  judgment.  He  shall  ask 
you,  whether  you  have  fed  the  hungry,  and  given  drink  to 
the  thirsty,  and  not  whether  you  have  builded  abbeys  and 
chauntries.  He  shall  ask  you,  whether  you  have  harboured 
the  harbourless,  and  clothed  the  naked,  and  not  whether 
you  have  gilded  images,  or  given  copes  to  churches.  He 
shall  ask  you,  whether  you  have  visited  the  sick,  and  gone 
to  the  prisoners,  and  not  whether  you  have  gone  a  pilgrim- 
age to  Walsingham  or  Canterbury.  And  this  I  affirm  unto 
thee,  that  if  thou  build  a  thousand  cloisters,  and  give  as 
many  copes  and  chalices  to  churches,  and  visitest  all  the 
pilgrimages  in  the  world,  and  espiest  and  seest  a  poor  man, 
whom  thou  mightest  help,  perishing  for  lack  of  one  groat; 
all  these  things  whereon  thou  hast  bestowoii  so  much  mo- 
ney, shall  not  be  able  to  help  thee.  Therefore  take  good 
heed,  and  say  not  but  that  ye  are  warned. 

If  God  have  given  thee  thy  perfect  limbs  and  members, 
then  give  him  thanks,  and  use  them  to  the  taming  of  thy 
body,  and  the  profit  of  thy  neighbour.  For  else,  if  God 
love  thee,  he  will  send  thee  some  maim  or  mischief,  and 
take  them  from  thee,  that  thy  negligence  and  not  using  of 
them  be  not  so  extremely  imputed  unto  thee.  But  if  he 
hate  thee,  he  shall  keep  them  whole  and  sound  for  thee, 
that  the  not  using  of  them  be  thy  greater  damnation. 
Therefore,  beware  and  fear,  giving  him  thanks  according 
to  his  commandments.     For  we  are  his  creatures,  and  are 


A  Mirror,  or  Glass  to  know  thyself.  29 

much  bound  to  him,  that  he  hath  given  to  us  our  perfect 
members ;  for  it  is  better  for  us  to  have  our  limbs  and  to 
work  with  them,  distributing  to  others,  than  that  others 
should  distribute  unto  us:  for  it  is  a  more  holy  thing  to  give 
than  to  take;  yea,  we  are  much  bound  unto  him,  although 
he  have  made  us  imperfect  and  mutilated :  for  we  were  in 
his  hands,  as  we  are  yet,  to  have  done  with  us  whatsoever 
had  pleased  him,  even  to  have  made  us  the  vilest  creatures 
upon  the  earth. 

I  have  read  of  a  shepherd,  who,  keeping  his  sheep  in  the 
field,  espied  a  foul  toad,  and  when  he  had  well  marked 
her,  and  compared  her  shape  and  nature  unto  himself  and 
his  nature,  he  fell  a  weeping,  and  cried  out  piteously.  At 
the  last  came  a  bishop  by,  riding  right  royally;  and  when 
he  saw  the  shepherd  so  sorely  lamenting,  he  reined  his 
horse,  and  asked  him  the  cause  of  his  great  wailing. 
Then  answered  the  shepherd,  "  Verily,  sir,  I  weep  for  mine 
unkindness  towards  almighty  God ;  for  I  have  given  thanks 
to  God  for  many  things,  but  yet  I  was  never  so  kind  since 
I  was  born,  as  to  thank  him  of  this  thing." — "  What  is 
that? — said  the  bishop.  "  Sir,"  said  he,  "  see  you  not  this 
foul  toad?"—"  Yes,"  said  the  bishop,  "  what  is  that  to  the 
purpose?" — "  Verily,"  said  the  shepherd,  "  it  is  the  crea- 
ture of  God  as  well  as  I  am,  and  God  might  have  made  me 
even  such  a  foul  and  unreasonable  beast  as  this  is,  if  it  had 
pleased  him,  and  yet  he  hath  not  done  so,  but  of  his  mercy 
and  goodness  he  hath  made  me  a  reasonable  creature,  after 
his  own  likeness;  and  yet  was  I  never  so  kind  as  to  thank 
him  that  he  had  not  made  me  so  vile  a  creature;  which 
thing  I  greatly  bewail,  and  mine  unkindness  causes  me  now 
thus  to  weep."  With  that  the  bishop  departed,  and  I  trust 
learned  to  do  thereafter.  And  I  beseech  God  that  we  may 
so  do,  and  be  the  faithful  followers  of  our  Saviour  Christ 
Jesus,  to  whom  be  praise,  honour,  and  glory,  for  ever. 
Amen. 


33* 


EXTRACTS 


THE  BOOK  OF  PURGATORY, 

WRITTEN 

BY   JOHN   FRITH 

AGAINST    M.  RASTALL,    SIR    THOMAS    MORE,    AND    BISHOP 
FISHER. 

In  the  prologue  Frith  states,  "  There  was  a  brother  of 
ours  named  Simon  Fish,  (who  now  I  trust  resteth  in  God's 
hands,)  whose  eyes  God  had  opened,  not  only  to  espy  the 
wily  walking  of  hypocrites,  and  the  ruin  of  the  realm, 
which  through  their  means  was  nigh  at  hand;  but  also  to 
mark  and  ponder  the  peril  of  men's  souls,  and  how  that 
the  ignorant  people  by  their  seduction,  were  fallen  into  that 
frantic  imagination,  that  they  more  feared  the  pope  and 
his  decrees,  which  are  but  vanity,  than  God  himself  and 
his  law,  which  are  most  righteous  and  eternal.  This  man 
therefore,  of  a  fervent  and  burning  zeal  that  he  bare  to  the 
welfare  of  the  commonalty,  broke  out  and  touched  these  hy- 
pocrites in  a  little  treatise,  which  he  called,  "  The  Suppli- 
cation of  Beggars;"  willing  that  we  should  give  the  abund- 
ance of  our  riches  unto  the  poor,  to  whom  it  is  due  by  the 
law  of  God;  and  that  we  should  no  longer  suffer  ourselves 
to  be  despoiled  and  robbed  by  a  sight  of  sturdy  lubbers, 
who,  under  a  false  cloak  of  virtue  and  prayer,  deceive  the 
poor  of  their  living,  and  both  the  poor  and  the  rich  of 
their  souls'  health,  if  credence  be  given  unto  them.  And 
where  these  wily  foxes  would  have  made  a  cloak  of  purga- 
tory, affirming  it  (the  riches)  were  due  unto  them  because 
they  pray  for  their  friends'  souls  that  they  may  come  to 
rest,  he  answered  unto  ihat  point,  preventing  their  objection, 
and  proved  that  either  there  could  be  no  such  purgatory — ■ 
or  else  that  the  pope  were  a  merciless  tyrant,  who,  as  he 
saith  himself,  may  deliver  souls  from  thence,  but  will  not 
except  he  have  money."* 

*  See  Note,  p.  59,  for  further  particulars  respecting  this  tract. 
30 


Of  Purgatory.  31 

Frith  further  states,  that  sir  Thomas  More  had  taken 
upon  him  to  answer  that  tract,  and  had  been  followed  in  his 
arguments  by  Rastall,  "  a  printer  dwelling  at  Paul's-gate 
in  London,"  a  relative  of  More's;  he  therefore  sought  to 
expose  their  errors,  hoping  that  such  as  had  been  deceived 
thereby,  might  be  brought  into  the  right  way. 

Frith  then  proceeds  to  examine  their  arguments,  and  also 
those  of  Fisher,  bishop  of  Rochester,  one  of  the  most  learn- 
ed of  the  Romish  ecclesiastics,  upon  the  same  subject.  The 
whole  work  would  be  tedious  to  the  general  reader,  and 
irrelevant  to  the  design  of  these  selections,  although  it 
should  be  read  by  all  persons  who  desire  to  become  fully 
acquainted  with  the  history  of  the  English  Reformation.  A 
few  extracts  are  here  given,  chiefly  referring  to  subjects  of 
importance  which  demand  attention  at  the  present  time,  as 
they  did  in  the  days  of  our  forefathers.  In  fact  the  false 
doctrine  of  the  church  of  Rome  respecting  purgatory,  in- 
volves many  other  errors  most  mischievous  and  hurtllil.* 


ON  PURGATORY. 

I  have  said  that  sinners  shall  enter  into  heaven,  and  ne- 
ver come  into  purgatory.  Here  peradventure  you  are  de- 
sirous to  know  how  God's  justice  is  pacified.  For  all  sin 
by  the  justice  of  God  must  needs  be  punished.  Now  can 
the  world  espy  no  punishment  here,  and  therefore  they 
thought  it  necessary  to  imagine  a  purgatory  to  purge  and 
punish  sin.  Here  answer  I  with  St.  Paul;  (Heb.  i.)  Christ 
the  Son  of  God,  being  the  brightness  of  his  glory,  and 
very  image  of  his  substance,  bearing  up  all  things  with 
the  word  of  his  power,  hath  in  his  own  person  purged  our 
sins,  and  is  set  on  the  right  hand  of  God.    Behold  the  true 

*  Rastall  was  educated  at  Oxford,  probably  for  the  law.  After- 
wards he  became  a  printer  in  London,  which  business  was  then 
esteemed  a  suitable  profession  for  any  scholar,  or  person  of  ability. 
Being  noted  for  his  learning  and  religion,  he  became  intimate  with 
sir  Thomas  More,  whose  sister  he  married.  He  was  a  zealous  sup- 
porter of  popery,  and  an  opposer  of  the  Reformation.  Fox  says,  that 
Frith  in  this  controversy  withstood  Rochester,  More,  and  Rastall, 
whereof  the  one  by  the  help  of  the  doctors,  the  other  by  wresting  of 
the  Scripture,  and  the  third  by  the  help  of  natural  philosophy,  had 
conspired  against  him.  But  he,  as  a  Hercules,  fighting  not  against 
two  only,  but  even  with  them  all  three  at  once,  did  so  overthrow 
and  confound  them,  that  he  converted  Rastall  to  his  part. 


32  Frith, 

purgatory  and  consuming  fire,  which  hath  fully  burnt  up 
and  consumed  our  sins,  and  hath  for  ever  pacified  the  Fa- 
ther's wrath  towards  us.  Mark  how  he  saith  that  Christ 
in  his  own  person  hath  purged  our  sins.  If  thou  yet  seek 
another  purgation,  then  art  thou  injurious  unto  the  blood 
of  Christ.  For  if  thou  thoughtest  his  blood  sufficient,  then 
thou  wouldest  seek  no  other  purgatory,  but  give  him  all 
the  thanks  and  all  the  praise  of  thy  whole  health  and  sal- 
vation, and  rejoice  wholly  in  the  Lord.  Paul  writeth  (Eph. 
V.)  on  this  manner,  Christ  loved  the  congregation.  And 
what  did  he  for  it?  sent  he  it  into  purgatory  there  to  be 
cleansed?  Nay,  verily,  but  gave  himself  for  it,  that  he 
might  sanctify  it  and  cleanse  it  in  the  fountain  of  water, 
through  the  word,  to  make  it  unto  himself  a  glorious  con- 
gregation, without  spot  or  wrinkle,  or  any  such  thing,  but 
that  it  should  be  holy  and  without  blame.  Now,  if  Christ 
by  these  means  have  sanctified  it,  and  made  it  without 
spot,  wrinkle,  and  blame,  then  were  it  against  all  right  to 
cast  it  into  purgatory.  Wherefore  I  must  needs  conclude 
that  either  Paul  saith  not  true  who  affirms  that  Christ  hath 
so  purged  his  congregation,  or  else  that  Christ  is  unrighte- 
ous if  he  cast  them  into  purgatory,  who  are  without  spot, 
wrinkle,  or  blame,  in  his  sight. 

Christ  chose  us  in  him  before  the  beginning  of  the  world, 
that  we  might  be  holy  and  without  spot  in  his  sight.  (Eph. 
i.)  If  through  his  choosing  and  election  we  are  without  spot 
in  his  sight,  alas,  what  blind  unthankfulness  is  it  to  sup- 
pose that  he  will  yet  have  us  tormented  in  purgatory.  Per- 
adventure  every  man  perceives  not  what  this  meaneth,  that 
we  are  righteous  in  his  sight,  seeing  that  every  man  is  a 
sinner;  (1  John  i.)  therefore  I  will  briefly  declare  the  mean- 
ing of  the  apostle.  This  is  first  a  clear  case,  that  there 
lives  no  man  upon  earth  without  sin.  Notwithstanding,  all 
they  that  were  chosen  in  Christ  before  the  foundations  of 
the  world  were  laid,  are  without  spot  of  sin  in  the  sight  of 
God;  (Eph.  i.)  so  that  they  are  both  sinners  and  righteous. 
If  we  consider  the  imperfection  of  our  faith  and  charity; 
if  we  consider  the  conflict  of  the  flesh  and  the  spirit;  (Gal. 
V.)  if  we  consider  our  rebellious  members,  which  are  sold 
under  sin,  (Rom.  vii.)  then  are  we  grievous  sinners.  And 
contrariwise,  if  we  believe  that  of  merciful  favour  God  gave 
his  most  dear  Son  to  redeem  us  from  our  sin ;  if  we  believe 
that  he  imputes  not  our  sins  unto  us,  but  that  his  wrath  is 
pacified  in  Christ  and  his  blood ;  if  we  believe  that  he  hath 


Of  Purgatory.  33 

freely  given  us  his  Christ,  and  with  him  all  things,  so  that 
we  are  destitute  in  no  gift,  (Rom.  viii.)  then  are  we  righte- 
ous in  his  sight,  and  our  conscience  at  peace  with  God, 
not  through  ourselves,  but  through  our  Lord  Jesus  Christ. 
(Rom.  V.)  So  mayest  thou  perceive  that  thou  art  a  sinner 
in  thyself,  and  yet  art  thou  righteous  in  Christ,  for  through 
him  thy  sin  is  not  imputed  nor  reckoned  unto  thee.  And 
so  they  to  whom  God  imputeth  not  their  sins,  are  blessed, 
righteous,  without  spot,  wrinkle,  or  blame.  (Rom.  iv.,  Psal. 
xxxii.)  And  therefore  he  never  will  thrust  them  into  pur- 
gatory. Paul  sailh.  There  is  no  difference,  for  all  have 
sinned,  and  lack  the  glory  which  before  God  is  allowed,  but 
they  are  justified  freely  by  his  grace,  through  the  redemp- 
tion that  is  in  Christ  Jesus.  (Rom.  iii.)  What  say  you  now  ? 
Shall  they  yet  go  into  purgatory?  Call  ye  that  justification 
freely  by  his  grace,  to  lie  in  the  pains  of  purgatory?  Sure- 
ly that  were  a  new  kind  of  speech,  which  I  think  Paul  ne- 
ver understood. 

Peradventure  some  men  will  think  mine  arguments  to  be 
of  small  pith,*  and  will  try  to  dissolve  them  by  a  distinction, 
saying,  It  is  truth  that  God  hath  so  purged  and  cleansed  us 
from  all  our  iniquities;  nevertheless  his  mercy,  purging, 
and  forgiveness,  have  only  purified  us  from  the  fkult  and 
crime,  but  not  from  the  pain  which  is  due  to  the  crime. 
To  this  objection  I  answer,  that  if  God  of  his  mercy,  and 
through  the  blood  of  his  Son  Jesus,  has  not  remitted  the 
pain  due  unto  that  crime,  then  shall  we  all  be  damned;  for 
the  pain  due  unto  every  disobedience  that  is  against  God, 
is  eternal  damnation.  Therefore  if  this  pain  were  not  for- 
given us,  we  are  still  under  condemnation,  and  so  Christ's 
blood  were  shed  in  vain,  and  could  save  no  man. 

If  they  will  say  that  this  everlasting  pain  is  not  wholly 
forgiven  us,  but  that  it  is  altered  into  the  temporal  pain  of 
purgatory,  out  of  which  the  pope  may  deliver  them  by  his 
pardon, — for  else  have  they  no  evasion  at  all, — then  may 
we  soon  confute  them,  and  that  by  divers  reasons.  First, 
that  their  words  are  nothing  but  their  own  imagination,  for 
they  cannot  confirm  their  sayings  by  the  Scriptures,  neither 
ought  we  to  accept  any  thing  as  an  article  of  our  faith 
which  is  not  approved  by  God's  word;  for  we  may  neither 
decline  unto  the  right  hand  nor  unto  the  left,  but  only  do 
that  which  the  Lord  commandeth  us.  (Deut.  iv.  v.  xii.  xiii.) 
And  again,  if  a  man  should  ask  them  by  what  authority 
*  Force. 


34  Frith. 

the  pope  gives  such  pardon;  they  answer,  that  it  is  out  of 
the  merits  of  Christ's  passion.  And  so  at  the  last  they  are 
compelled  to  grant,  even  against  themselves,  that  Christ 
hath  not  only  deserved  for  us  the  forgiveness  of  the  crime, 
but  also  of  the  pain.  If  Christ  have  deserved  all  for  us, 
who  gives  the  pope  authority  to  reserve  a  part  of  his  de- 
servings  from  me,  and  to  sell  me  Christ's  merits  for  money?* 
Besides,  every  Christian  man  ought  to  apply  unto  God  in 
all  things  which  should  employ  his  honour,  as  far  as  the 
Scripture  will  suffer.  Now  seeing  it  is  more  unto  the  hon- 
our of  God  that  he  should  deliver  us  in  his  blood,  both  from 
the  crime  and  from  the  pain,  and  that  also  it  is  not  repug- 
nant unto  the  Scripture,  but  that  he  hath  released  us  from 
the  pain  as  well  as  from  the  sin ;  for  what  intent  should  we 
be  so  unkind,  as  to  despoil  him  of  this  great  honour,  and 
without  any  authority  of  Scripture,  imagine  that  he  hath 
not  delivered  us  from  the  pain  as  well  as  from  the  sin? 
Moreover,  if  he  should  reserve  the  pain,  then  were  it  no 
full  remission  and  forgiveness,  but  what  blasphemy  is  it  to 
think  that  Christ's  blood  was  not  sufficient  to  give  full  re- 
mission unto  his  faithful!  Furthermore,  For  what  intent 
should  the  pain  be  reserved?    To  satisfy  towards  God  for 

*  More,  speaking  in  the  name  of  souls  in  purgatory,  says,  "  Final- 
ly  if  ye  pity  any  man  in  pain,  ye  never  knew  pain  comparable  to 
ours,  whose  fire  surpasses  in  heat  all  fires  that  ever  burned  upon 
earth,  as  far  as  the  hottest  of  all  those  passes  a  fire  painted  upon  a 
wall." 

Frith  observes,  "  Verily  among  all  his  (sir  Thomas  More's)  poetry 
it  is  reasonable  we  should  grant  him  this ;  yea,  and  that  our  fire  is 
but  water  in  comparison  to  it,  for  I  assure  you,  it  alone  hath  melted 
more  gold  and  silver  for  the  profit  of  our  spiritualty,  out  of  poor 
men's  purses,  than  all  the  goldsmith's  fires  within  England,  neither 
yet  can  the  heat  of  it  be  assuaged,  but  it  melteth  castles,  hard 
stones,  lands  and  tenements  innumerable.  For  all  your  sects  of  re- 
ligion, monks,  friars,  canons,  and  nuns,  with  other  priests,  regular 
and  secular,  by  this  fire,  multiplication,  and  alchemy,  have  obtained 
their  whole  riches  and  pleasures,  even  the  sweat  (labour)  of  England. 
And  so  must  we  grant  him  that  this  fire  is  very  hot.  Now  may  you 
well  perceive  what  a  slender  foundation  their  hot  purgatory  hath ; 
for  by  this  confutation  you  may  easily  see  that  it  hath  no  ground  or 
authority  of  Scripture.  Notwithstanding,  it  is  the  foundation  of  all 
religions  and  cloisters,  yea  and  of  all  the  goods  that  now  are  in 
these  spiritualties.  Are  not  they  skilful  workmen  that  can  build  so 
much  on  so  slender  a  foundation  ■?  Howbeit  they  have  made  it  so 
top  heavy  tliat  it  is  surely  likely  to  have  a  fall!"  p.  50. 

Frith's  anticipation  was  shortly  after  realized  by  the  suppression 
of  the  monasteries  and  abbeys,  which  had  owed  their  origin  almost 
entirely  to  the  gainful  doctrine  of  purgatory  I 


Of  Purgatory.  35 

their  offences?  Nay  verily,  for  all  men  living  are  not  able 
to  satisfy  towards  God  for  one  sin.  Neither  are  all  the 
pains  of  hell  able  to  purge  one  sin  or  satisfy  for  it,  for  then 
at  the  length  the  damned  souls  should  be  delivered  out  of 
hell. 

Finally,  I  think  that  there  was  never  any  temporal  pun- 
ishment instituted  of  God  to  be  any  satisfaction  for  sin,  but 
the  use  of  all  temporal  pains,  and  the  chief  cause  why  they 
were  ordained  is  this; — temporal  pains  are  profitable  for 
the  commonwealth,  that  they  may  be  examples  to  teach 
the  unfaithful,  who  else  fear  not  God,  that  they  may,  at 
the  least  for  fear  of  punishment,  abstain  from  committing 
like  offences ;  for  if  their  sin  were  unpunished,  then  should 
all  vice  reign  to  the  utter  subversion  of  the  commonwealth. 
They  are  also  profitable  for  the  faithful,  for  they  try  and 
purify  the  faith  of  God's  elect,  and  subdue  and  mortify 
their  carnal  members,  that  they  may  be  the  more  able  to 
serve  their  brethren,  and  to  withstand  the  vehement  assaults 
of  temptation  which  are  ever  at  hand,  and  lest  they  should 
wax  proud  and  boast  themselves  for  those  gifts  which  they 
have  received  of  God.  Furthermore  they  set  out  and  ad- 
vance the  glory  of  God.  For  after  we  are  put  in  remem- 
brance and  made  to  feel  our  frail  nature  that  so  continual- 
ly displeases  God  our  Father,  we  have  occasion  to  ponder 
and  compare  the  transitory  pain  which  we  here  suffer,  with 
those  enormous  trespasses  that  we  have  committed,  and  so 
to  espy  the  infinite  mercy  and  favour  of  God,  and  even  in 
our  adversities  compelled  to  praise  God,  our  merciful  and 
tender  Father,  who  scourgeth  us  so  favourably  for  those 
grievous  offences  that  have  deserved  a  thousand  times  more 
punishment.  Howbeit,  to  say  truth,  there  is  no  man  that 
can  take  any  such  profit  of  them  that  men  feign  to  be  pun- 
ished in  purgatory.  For  we  neither  see  it  nor  hear  it, 
neither  have  we  any  mention  made  of  it  in  Scripture,  that 
we  may  be  sure  that  it  is  so.  Now  since  we  have  no  in- 
fallible evidence,  but  only  fantastical  imaginations,  it  is 
plain  enough  that  there  was  no  such  thing  ordained,  neither 
to  advance  God's  honour,  nor  yet  to  the  profit  of  the  com- 
monalty, or  else  of  God's  elect,  for  then  I  am  sure  that 
Christ,  and  all  his  apostles,  would  not  have  forgotten  to 
have  remembered  us  of  it. 


36  Frith, 

ON  GOOD  WORKS. 

Paul  saith  that  there  is  no  condemnation  to  them  which 
are  in  Christ  Jesus.  (Rom.  viii.)  If  we  continue  firm  and 
stable  in  Christ  unto  the  end,  we  shall  be  saved.  (Matt, 
xxiv.)  What  need  then  is  there  of  purgatory,  yea  and 
what  should  purgatory  do?  Is  Christ  not  sufficient — then 
our  faith  is  in  vain.  And  if  he  be  sufficient,  then  purga- 
tory is  in  vain. 

Paul  saith,  If  you  be  justified  by  the  law,  then  is  Christ 
dead  in  vain.  Now  if  the  law,  being  good,  just,  and  holy, 
(Rom.  vii.)  and  even  of  God's  own  making,  cannot  justify 
us,  thinkest  thou  to  be  justified  by  frying  in  purgatory? 

They  that  are  the  chief  patrons  and  advocates  of  purga- 
tory, feign  it  to  be  for  no  other  intent,  but  to  purge  evil 
works,  and  to  be  as  a  penance  to  supply  the  good  works, 
which  we  lacked  being  in  this  world.  But  all  this  cannot 
bring  us  into  heaven.     For  then  were  Christ  dead  in  vain. 

Peradventure,  thou  wilt  say  unto  me.  Shall  I  do  no  good 
works?  I  answer,  Yes.  Thou  wilt  ask  me.  Wherefore? 
I  answer,  Thou  must  do  them,  because  God  hath  com- 
manded them.  Thou  wilt  say.  For  what  intent  hath  he 
commanded  them?  I  answer.  Because  thou  art  living  in 
this  world,  and  must  needs  have  conversation  with  men; 
therefore  hath  God  appointed  thee  what  thou  shalt  do  to 
the  profit  of  thy  neighbour,  and  taming  of  thy  flesh.  As 
Paul  testifies;  (Eph.  ii.)  We  are  his  work,  made  in  Christ 
Jesus  to  good  works,  which  works  God  hath  prepared, 
that  we  should  walk  in  them.  These  works  God  would 
have  us  do,  that  the  unfaithful  may  see  the  godly  and 
virtuous  conversation  of  his  faithful,  and  thereby  be  com- 
pelled to  glorify  our  Father  which  is  in  heaven.  (Matt. 
V.)  And  so  are  they  both  profitable  for  thy  neighbour, 
and  also  a  testimony  unto  thee,  by  which  men  may  know 
that  thou  art  the  right  son  of  thy  heavenly  Father,  and 
a  very  Christ  unto  thy  neighbour;  and  even  as  our  hea- 
venly Father  gave  his  Christ  unto  us,  not  for  any  profit 
that  he  should  have  thereby,  but  only  for  our  profit ;  like- 
wise, thou  shouldest  do  all  thy  good  works,  not  having  res- 
pect what  commodities  thou  shalt  have  of  them,  but  ever 
attending  through  charity,  to  the  wealth  and  profit  of  thy 
neighbour.  Thou  wilt  yet  object ;  Then  see  I  no  great 
profit  that  I  shall  have  by  them :  I  answer,  What  wouldest 
thou  have?    First,  Christ  is  given  thee  freely,  and  with 


Of  Purgatory. — On  Good  WorJcs.  37 

him  hast  thou  all  things.  He  is  thy  wisdom,  righteous- 
ness, hallowing,  and  redemption;  (1  Cor.  i.)  by  him  art 
thou  made  inheritor  of  God,  and  fellow-heir  with  Christ. 
(Rom.  viii.)  This  is  freely  given  thee  with  Christ,  before 
thou  wast  born,  through  the  favour  and  election  of  God, 
which  election  was  done  before  the  foundations  of  the  world 
were  cast.  (Eph.  i.)  Now  wert  thou  very  foolish  and  un- 
kind, if  thou  thoughtest  to  purchase  by  thy  works  the  thing 
which  is  already  given  thee.  Therefore  thou  must  do  thy 
works  with  a  single  eye,  having  neither  respect  unto  the 
joys  of  heaven,  neither  yet  to  the  pains  of  hell,  but  only  do 
them  for  the  profit  of  thy  neighbour,  as  God  commandeth 
thee,  and  let  him  alone  with  the  residue. 

To  this  well  agrees  Paul,  (Eph.  ii.)  saying;  By  grace 
are  ye  made  safe  through  faith,  and  that  cometh  not  of 
yourselves,  but  it  is  the  gift  of  God  and  cometh  not  of 
works,  lest  any  man  should  boast  himself.  Lo !  here  Paul 
saith  plainly,  that  our  salvation  is  the  gift  of  God  and 
cometh  not  of  works ;  if  it  come  not  of  works,  then  are  we 
worse  than  mad  to  feign  a  purgatory.  For  the  chief  ope- 
ration of  that  should  be  but  to  supply  the  works  which  we 
have  not  accomplished,  being  in  this  body. 

Paul  saith,  (Rom.  xi.)  The  remnant  which  are  left  at 
this  time,  are  through  the  election  of  grace.  If  it  be  through 
grace,  then  is  it  not  by  works,  for  then  grace  were  no  grace. 
Or  if  it  be  for  the  works'  sake,  so  is  it  not  of  favour  and 
grace,  according  to  that  which  he  wrote  before.  (Rom.  iv.) 
If  Abraham,  saith  Paul,  were  justified  by  his  works,  then 
may  he  rejoice,  but  not  before  God.  But  what  saith  the 
Scripture  ?  Abraham  believed  God,  and  that  was  imputed 
unto  him  for  righteousness,  for  he  that  worketh,  receiveth 
his  reward,  not  of  favour,  but  of  duty.  Now  if  it  be  duty, 
then  needeth  he  not  to  thank  God,  but  rather  himself,  for 
then  God  giveth  him  nothing  but  that  which  is  his  own,  of 
duty.  Where  is  then  the  praise  and  glory  that  we  owe  to 
God?  Therefore  it  foUoweth  in  the  same  text.  Unto  him 
that  worketh  not,  but  believeth  in  Him  that  justifieth  the 
wicked,  is  his  faith  imputed  for  righteousness.  Now  if  our 
salvation  come  of  faith,  and  not  through  our  works  and  de- 
serts, then  is  purgatory  shut  out  of  door  and  quite  vanishes 
away. 

Christ  saith,  So  hath  God  loved  the  world,  that  he  would 
give  his  only  Son,  that  all  which  believe  in  him,  should 
not   perish;   but  that   they  should  have  everlasting   life. 

FBITH.  34 


38  Frith. 

(John  iii.)  Then  what  needeth  purgatory?  Thou  wilt, 
peradventure,  say,  It  is  true,  they  shall  have  everlast- 
ing life ;  but  they  must  first  go  through  purgatory.  I  an- 
swer, Nay,  verily.  But  Christ  affirms,  and  that  with  an 
oath.  That  he  which  heareth  his  word,  and  believeth  his 
Father  which  sent  him,  hath  everlasting  life.  Yea,  and 
that  he  is  gone  already  from  death  unto  life.  (John  v.) 
Wilt  thou  now  say,  that  he  shall  go  into  purgatory  ?  For- 
sooth, if  that  were  true,  and  the  fire  also  so  hot,  as  our 
prelates  affirm,  then  went  he  not  from  death  unto  life,  but 
rather  from  a  small  death  unto  a  greater  death.  The  pro- 
phet saith,  Precious  in  the  sight  of  the  Lord  is  the  death  of 
his  saints.  (Psal.  cxvi.)  And  St  John  saith.  Blessed  are 
the  dead  which  die  in  the  Lord :  (Rev.  xiv.)  but  surely,  if 
they  should  go  into  the  painful  purgatory,  there  to  be  tor- 
mented of  fiends,  then  were  they  not  blessed,  but  rather 
wretched. 

God  saith  by  Moses,  (Exod.  xxxiii.)  I  will  show  mercy 
to  whom  I  show  mercy;  and  will  have  compassion  on 
whom  I  have  compassion.  Now,  if  our  salvation  be  of 
mercy  and  compassion,  then  can  there  be  no  such  purga- 
tory. For  the  nature  of  mercy  is  to  forgive,  but  purgatory 
will  have  all  paid  and  satisfied ;  so  that  they  twain  are  des- 
perate and  can  in  no  wise  agree.  And  look  how  many 
texts  in  Scripture  commend  God's  mercy,  even  so  many 
deny  this  painful  purgatory.  The  prophet  saith.  He  hath 
not  dealt  with  us  after  our  sins,  neither  hath  rewarded  us 
according  to  our  iniquities:  but  look,  how  high  the  hea- 
vens are  above  the  earth,  even  so  high  hath  he  made  his 
mercy  to  prevail  over  them  that  worship  him.  And  look, 
how  far  the  east  is  from  the  west,  even  so  far  hath  he  set 
our  sins  from  us.  (Psal.  ciii.)  And  before,  in  the  same 
psalm,  the  prophet  exhorts  his  soul  to  praise  the  Lord,  say- 
ing, Praise  the  Lord,  O  my  soul,  which  forgiveth  thee  all 
thine  iniquities,  and  healeth  all  thy  diseases.  Now,  if  this 
be  true  that  he  ordereth  us  not  according  to  our  sins,  but 
poureth  his  mercy  so  plenteously  upon  us;  if  also  he  for- 
give us  all  our  iniquities,  why  should  there  be  any  such 
purgatory,  to  purge  and  torment  the  simple  souls,  and  es- 
pecially since  all  was  forgiven  them  before? 

Wilt  thou  not  call  him  a  shrewd  creditor,  who,  after  he 
hath  freely  forgiven  his  debtor,  will  yet  cast  him  into  prison 
for  the  same  debt?  I  think  every  man  would  say  on  this 
manner,  It  was  in  his  own  pleasure,  whether  he  would  for- 


Of  Purgatory. — On  Good  WorTcs.  39 

give  it  or  not ;  and  then  of  favour  and  compassion  he  for- 
gave it.  But  now  that  he  hath  forgiven  it,  he  doth  un- 
righteously to  punish  his  debtor  for  it.  And  albeit  man  re- 
pent his  forgiving,  and  afterwards  sue  for  his  debt,  yet  God 
can  never  repent  himself  of  his  merciful  gifts;  (Rom.  xi.,) 
and  therefore  will  he  never  torment  us  for  our  trespasses, 
no,  nor  yet  once  remember  them.  Ezek.  xviii.,  Heb.  x. 

Since  God  forgives  the  greater  offences,  why  shall  he 
not  also  forgive  the  less?  He  forgave  freely  much  greater 
offences  unto  the  publican,  who  acknowledged  himself  to 
be  a  sinner,  (Luke  xviii.)  than  those  are,  for  which  men 
feign  that  we  must  be  tormented  in  purgatory.  For  there 
is  no  soul,  as  they  grant  themselves,  that  suffers  in  purga- 
tory for  great  crimes  and  mortal  sins.  But  only  for  little 
petty  peccadulias,  that  is,  small  faults,  and  for  venial  sins. 
He  forgave  much  greater  enormities  unto  the  thief,  to 
whom  he  said.  This  day  shalt  thou  be  with  me,  not  in  pur- 
gatory, but  in  paradise;  (Luke  xxiii.)  he  forgave  much 
greater  to  Mary  Magdalen.  (Luke  vii.)  Is  his  hand  now 
shortened?  Is  not  his  power  as  great  as  it  was?  Is  he  not 
as  merciful  as  ever  he  was  ?  Why  leave  we  the  cistern  of 
living  water,  and  dig  us  pits  of  our  own,  which  can  hold  no 
pure  water?  (Jer.  ii.)  Why  forsake  we  Christ,  who  hath 
wholly  purged  us,  and  seek  another  purgatory  of  our  own 
imagination?  If  thou  believe  that  Christ's  blood  is  suffi- 
cient to  purge  thy  sin,  why  seekest  thou  another  purga- 
tory? 

St.  Paul  saith,  I  desire  to  be  loosed  from  this  body,  and 
to  be  with  Christ.  (Phil,  i.)  Verily,  if  he  had  thought  to 
have  gone  through  purgatory,  he  would  not  have  been  so 
hasty.  For  there  should  he  have  had  a  hot  broth  and  a 
heartless,  and  so  might  he  rather  have  desired  long  to  have 
lived.  And  therefore,  I  suppose,  that  he  knew  nothing  of 
purgatory,  but  that  he  rather  thought,  as  the  truth  is,  that 
death  should  finish  all  his  evils  and  sorrows,  and  give  him 
rest  in  loosing  him  from  his  rebellious  members,  which  were 
sold  and  captive  under  sin. 

All  Christian  men  should  desire  death,  as  Paul  doth, 
(Phil,  i.)  not  because  of  their  cross  and  trouble,  which 
they  suffer  in  this  present  world,  for  then  they  sought  them- 
selves and  their  own  profit,  and  not  the  glory  of  God.  But 
if  we  will  well  desire  death,  we  must  first  consider,  how 
sorely  sin  displeases  God  our  Father,  and  then  our  own 
nature  and  frailty,  and  our  members  so  bound  under  sin, 


40  Frith. 

that  we  cannot  do  nor  yet  think  a  good  thought  of  our- 
selves. (2  Cor.  iii.)  Then  shall  we  find  occasion  to  lament 
our  life,  not  for  the  troubles  that  we  suffer  in  it,  but  be- 
cause we  are  so  prone  unto  sin,  and  so  continually  dis- 
please God  our  Father.  What  desires  he  that  would  long 
live,  but  daily  to  heap  sin  upon  sin?  And  therefore  should 
we  have  a  will  to  die,  because  that  in  death  our  sin  is 
finished,  and  then  shall  we  no  more  displease  God  our  Fa- 
ther. Now,  if  we  should  feign  a  purgatory,  it  were  not 
possible  to  imagine  a  greater  obstacle  to  make  us  fear  and 
fly  from  death.  For  since  every  man  must  acknowledge 
himself  a  sinner,  (1  John  i.)  if  he  did  not  believe  that 
Christ's  death  were  sufficient,  but  that  he  must  also  go  to 
purgatory,  who  could  depart  this  world  with  a  quiet  mind? 
The  wise  man  saith.  The  souls  of  the  righteous  are  in  the 
hand  of  God.  They  seemed  to  die  in  the  eyes  of  the  fool- 
ish, and  their  end  was  thought  to  be  pain  and  affliction  ; 
but  they  are  in  peace.  There  is  no  man  but  he  must  needs 
grant  me,  that  every  faithful  is  righteous  in  the  sight  of 
God,  as  it  is  written,  (Hab.  ii.)  The  righteous  man  liveth 
by  his  faith,  and,  (Rom.  v.)  Because  we  are  justified  by 
faith,  we  are  at  peace  with  God  through  our  Lord  Jesus 
Christ,  &c.  When  these  faithful  or  righteous  depart,  then 
saith  the  wise  man,  that  they  are  fools  which  think  them  to 
be  in  pain  or  affliction  :  for  it  affirms,  that  they  are  in 
peace.  Now,  since  their  purgatory,  which  they  imagine, 
is  pain  and  affliction,  and  yet  they  feign  that  the  righteous 
only  shall  enter  into  it  after  their  death,  then  are  they  fools 
who  suppose  there  is  a  purgatory,  or  else  this  text  cannot 
be  true. 


OF  THE  EFFICACY  OF  THE  DEATH  OF  CHRIST. 

Mine  opinion  of  Christ's  death  is  this  : 

1.  We  have  all  sinned  in  x\dam  without  our  own  con- 
sent and  work.  And  we  are  loosed  from  sin  through 
Christ  without  our  works  or  deservings. 

2.  Sin  is  come  into  the  world  through  Adam,  and  is 
punished  with  death.  The  death  through  Christ  is  turned 
into  a  medicine,  and  wholly  finishes  sin. 

3.  One  man's  sin,  which  is  Adam,  has  condemned  many 
men. — One  man's  grace,  which  is  Christ,  has  vanquished 
sin,  and  helped  many. 

4.  If  one  man's  sin  be  able  to  condemn  us,  without  our 


Of  Purgatory.— The  Death  of  Christ.  41 

works — then  miicli  more  is  God's  grace  of  power  to  save 
us,  without  our  works. 

5.  Sin,  through  Adam,  was  planted  in  us. — Grace, 
through  Christ,  is  planted  in  us. 

6.  Sin  hath  had  dominion  over  all  men,  through  Adam. 
— Grace  prevaileth  over  us,  through  Christ. 

7.  Death,  through  sin,  is  planted  in  us. — Life,  through 
grace,  is  planted  in  us. 

8.  Death,  through  sin,  hath  dominion  over  us. — Life, 
through  grace,  prevaileth  over  us. 

9.  Sin  and  death  have  condemned  all  men. — Grace  and 
life  have  saved  all  men. 

10.  Through  Adam,  Adam's  sin  was  counted  our  own. 
— Through  Christ,  Christ's  righteousness  is  reputed  unto 
us  for  our  own. 

Of  this  you  may  perceive,  that  we  think  that  Christ's 
death  profits  us,  for  we  take  his  death  and  resurrection  for 
our  whole  redemption  and  salvation.  Now,  as  concerning 
men's  good  deeds  and  prayers,  I  say,  that  they  profit  our 
neighbours:  yea,  and  good  works  were  ordained  for  that 
intent,  that  I  should  profit  my  neighbour  through  them: 
and  prayer  ought  to  be  made  to  God  for  every  state.  But 
if  I  should  grant  that  such  works  and  prayers  should  help 
them  that  are  departed,  then  should  I  speak  wholly  without 
my  book,  for  the  word  of  God  knoweth  no  such  thing.  Let 
them,  therefore,  that  pray  for  the  dead,  examine  themselves 
well  with  what  faith  they  do  it,  for  faith  leaneth  only  on  the 
word  of  God,  so  that  where  his  word  is  not,  there  can  be  no 
good  faith ;  and  if  their  prayer  proceed  not  of  faith,  surely 
it  cannot  please  God.  Heb.  xi. 


ON    PERSECUTION. 

His  Lordship  (the  bishop  of  Rochester,)  waxetH  some- 
what hot  against  Martin  Luther,  because  he  would  that  no 
man  should  be  compelled  to  believe  purgatory.  For  my 
lord  saith,  that  it  is  profitable  and  well  done  to  compel 
men  to  believe  such  things,  whether  they  will  or  will  not. 
And  to  establish  his  opinion,  he  plucketh  out  a  word  of  the 
parable  of  Luke  xiv.,  that  a  certain  man  made  a  great  sup- 
per, and  said  to  his  servants,  Go  forth  quickly  into  the 
ways  and  compel  them  to  enter  in.  Verily  there  Christ 
meant  no  other  thing,  but  that  his  apostles  should  go  forth 
into  all  the  world,  and  preach  his  word  unto  all  nations, 
34* 


42  Frith. 

opening  unto  them  the  miserable  state  and  condition  that 
tliey  are  in,  and  again,  what  mercy  God  hath  showed  them 
in  his  Son  Christ.  This  would  Christ  that  his  apostles 
should  expound  and  lay  out  so  evidently  by  reasons,  Scrip- 
tures, and  miracles  unto  the  Gentiles,  that  they  should 
even  by  their  manifest  persuasions  be  compelled  to  grant 
unto  them  that  he  was  Christ,  and  to  take  upon  them  the 
faith  that  is  in  Christ.  On  this  manner  did  Christ  compel 
the  sadducees  to  grant  the  resurrection ;  (Matt,  xxii.)  and 
by  these  means  he  compelled  the  pharisees  to  grant  in  their 
consciences  that  he  did  his  miracles  with  the  power  of  God ; 
and  yet  afterward  of  very  hate,  knowing  in  their  hearts  the 
contrary,  they  said  that  he  did  them  by  the  power  of  the 
devil.  (Matt,  xii.)  But  to  say  that  Christ  would  have  his 
disciples  compel  men  with  imprisonment,  fetters,  scourging, 
sword,  and  fire,  is  very  false  and  far  from  the  mildness  of 
a  Christian  spirit,  although  my  lord  approve  it  ever  so 
much.  For  Christ  did  forbid  his  disciples  such  tyranny, 
yea,  and  rebuked  them  because  they  would  have  desired 
that  fire  should  descend  from  heaven  to  consume  the  Sama- 
ritans who  would  not  receive  Christ.  (Luke  ix.)  But  he 
commanded  them  that  if  men  would  not  receive  their  doc- 
trine, they  should  depart  from  thence  and  sprinkle  off  the 
dust  of  their  feet,  to  be  a  testimony  against  the  unfaithful 
that  they  had  been  there,  and  had  preached  unto  them  the 
word  of  life.  But  God  will  have  no  man  compelled  unto 
his  law  with  violence.  Paul  also  testifies  (2  Cor.  i.)  that 
he  had  not  rule  over  the  Corinthians,  as  touching  their 
faith.  By  our  faith  we  stand  in  the  Lord,  and  by  our  in- 
fidelity we  fall  from  him.  As  no  man  can  search  the 
heart,  but  only  God,  so  can  no  man  judge  or  order  our 
faith,  but  only  God  through  his  Holy  Spirit. 

Furthermore,  Faith  is  a  gift  of  God,  which  he  distri- 
buteth  at  his  own  pleasure.  (1  Cor.  xii.)  If  he  give  it  not 
this  day,  he  may  give  it  to-morrow.  And  if  thou  perceive 
by  any  exterior  work  that  thy  neighbour  have  it  not,  in- 
struct him  in  God's  word,  and  pray  God  to  give  him  grace 
to  believe.  That  is  rather  a  point  of  a  Christian  man,  than 
to  compel  a  man  by  death,  or  exterior  violence. 

Finally,  what  doth  thy  compulsion  and  violence?  Veri- 
ly, nothing  but  make  a  stark  hypocrite;  for  no  man  can 
compel  the  heart  to  believe  a  thing  except  it  see  evidence 
and  sufficient  proof.  I  have  heard  tell  of  a  boy  who  was 
present  at  his  father's  burning  for  his  belief,  and  as  soon 


Of  Purgatory, —  On  Persecution,  43 

as  the  officers  had  espied  the  boy,  they  said  each  to  other, 
Let  us  take  him  and  examine  him  also,  peradventure  we 
shall  find  him  as  great  a  heretic  as  his  father.  When  the 
boy  saw  that  his  father  was  dead,  and  that  the  catchpoles 
began  to  snatch  at  him,  he  was  sore  dismayed,  and  thought 
that  he  should  die  too.  And  when  one  of  them  apposed 
him,  asking  him  how  he  believed,  he  answered.  Master,  I 
believe  even  as  it  pleaseth  you.  Even  so  by  torments  and 
crafty  handling,  a  man  may  be  compelled  to  say  that  he 
believeth  the  thing  which  he  neither  thinketh,  nor  yet  can 
believe,  for  a  man's  faith  is  not  in  his  own  power. 

But  how  doth  God  accept  this — to  say  that  I  believe 
that  which  indeed  I  believe  not?  Verily,  he  utterly  con- 
demns it,  whether  the  opinion  be  true  or  false.  For  if  the 
opinion  be  true,  as  by  example,  that  the  faith  in  Christ's 
blood  justifieth  me  before  God;  and  I  confess  it  before  all 
the  bishops  in  England  with  my  mouth,  and  believe  it  not 
with  mine  heart,  then  am  I  nothing  the  better,  for  I  should 
have  no  part  of  Christ's  blood,  but  I  am  much  the  worse. 
For  first,  God  condemneth  me,  who  judges  me  after  mine 
heart ;  and  also  mine  own  heart  condemns  me,  because  I 
have  openly  granted  that  which  mine  heart  denies.  And 
contrariwise,  if  I  should  believe  this  fully  in  mine  heart, 
and  yet  for  fear  of  persecution  should  deny  it  when  I  were 
examined  openly  of  my  faith,  then  shall  I  be  condemned 
of  God,  except  I  repent,  and  also  mine  own  heart  shall  be 
a  witness  to  condemn  me.  And  so  it  is  very  noisome  and 
ungodly  to  be  compelled  unto  any  thing,  for  God  ever 
searcheth  the  heart,  which  cannot  be  compelled. 


ON  THE  POPE  S  PARDONS. 

My  lord  saith,  If  a  man  take  away  purgatory,  for  what 
intent  shall  we  need  any  pardons?  As  long,  saith  he,  as 
no  man  regarded  purgatory,  there  was  no  man  that  sought 
any  pardon;  for  all  the  estimation*  of  pardons  hangeth 
thereof,  so  that  we  shall  have  no  need  of  them,  if  there  be 
no  purgatory. 

Verily,  I  care  not  though  I  grant  him  that  too.  And  I 
think  that  money  was  the  mother  of  them  both.  For  out 
of  the  Scripture  shall  he  be  able  to  prove  neither.  But 
mammon  is  a  great  god ;  even  of  power  enough  to  invent 
such  knacks,!  yea,  and  to  make  them  articles  of  the  faith, 
*  Valuing.  t  Baubles,  tricks. 


44  Frith, 

and  to  burn  those  that  cannot  believe  them.  And  it  was  a 
pretty  practice  to  make  such  points  articles  of  the  faith; 
for  after  that  our  holy  fathers  had  given  up  preaching,  and 
would  take  no  more  pains,  neither  serve  their  brethren  any 
more,  then  set  they  up  such  articles  of  the  faith  as  should 
bring  in  money  to  uphold  their  estate  withal.  And  he  that 
would  not  believe  them,  they  rid  him  out  of  the  way,  for 
fear  of  disclosing  their  juggling;  for  he  that  doubteth  of 
pardons  and  purgatory,  he  plucketh  our  holy  father,  the 
pope,  by  the  beard. 

Notwithstanding  my  lord  confirms  both  pardons  and 
purgatory,  by  the  text  that  Christ  spake  unto  Peter,  (Matt, 
xvi.)  To  thee  will  I  give  the  keys  of  the  kingdom  of  hea- 
ven, and  whatsoever  thou  bindest  upon  the  earth,  it  shall 
be  bound  in  heaven,  and  whatsoever  thou  loosest  on  the 
earth,  it  shall  be  loosed  in  heaven.  But  these  words,  saith 
my  lord,  had  been  spoken  in  vain,  if  he  could  not  give 
pardons  and  loose  men  out  of  purgatory,  &c. 

As  touching  the  keys,  albeit  they  have  oftentimes  been 
declared,  and  in  manner  in  every  treatise  that  hath  been 
put  forth  in  the  English  tongue,  yet  will  I  somewhat  show 
my  mind  in  them.  There  is  but  one  key  of  heaven,  which 
Christ  calleth  the  key  of  knowledge;  (Luke  xi.)  and  this 
key  is  the  word  of  God.  Christ  rebuked  the  lawgivers  for 
taking  away  this  key  from  the  people ;  for  they  with  their 
traditions  and  false  expositions,  had  fully  excluded  the  key 
of  knowledge  which  is  the  word  of  God,  and  had  wholly 
shut  up  the  Scripture,  as  ours  have  done  now-a-days.  It 
is  also  called  the  key  of  David,  which  shutteth,  and  no  man 
openeth ;  openelh,  and  no  man  shutteth.  (Rev.  iii.)  And 
because  of  these  two  effects  which  it  worketh,  for  it  both 
shutteth  and  openeth,  it  hath  the  denomination  of  keys,  and 
yet,  as  I  said,  it  is  indeed  but  one,  which  is  the  word  of 
God.  This  key  or  keys,  now  call  it  what  you  will,  since 
you  know  what  it  means,  Christ  delivered  unto  Peter,  and 
unto  his  other  apostles  alike,  which  you  shall  easily  per- 
ceive if  you  mark  where  and  when  they  were  given.  For 
(Matt,  xvi.)  they  were  only  promised,  and  not  yet  given; 
for  Christ  said,  I  will  give  thee  the  keys,  and  not,  I  give 
thee.  But  after  he  was  risen  from  death,  then  performed 
he  his  promise,  and  gave  the  keys  to  all  indifferently,  as 
thou  mayest  see  John  xx. ;  and  Luke  (chap,  xxiv.)  ex- 
pounds it,  that  he  opened  their  understandings  to  under- 
stand the  Scripture,  that  repentance  and  forgiveness  might 


Of  Purgatory. — On  the  Pope's  Pardons.  45 

be  preached,  &c.  Therefore  it  is  the  word  that  bindeth 
and  looseth  through  the  preaching  of  it.  For  when  thou 
tellest  them  their  vices  and  iniquities,  condemning  them  by 
the  law,  then  bindest  thou  them  by  the  word  of  God.  And 
when  thou  preachest  mercy  in  Christ  unto  all  that  repent, 
then  dost  thou  loose  them  by  the  word  of  God.  Therefore, 
he  that  preaches  not  the  word  of  God,  can  neither  bind  nor 
loose,  no,  though  he  call  himself  pope.  And  contrariwise, 
he  that  preaches  his  word,  he  bindeth  and  looseth  as  well 
as  Peter  and  Paul,  although  he  be  called  but  Sir  John  of 
the  country.*  And  consequently,  to  say  that  the  pope  can 
deUver  any  soul  out  of  purgatory,  if  there  were  one,  is  but 
a  vain  lie,  except  he  can  prove  that  he  goes  down  unto 
them,  and  preaches  unto  them  the  word  of  God,  which  is 
the  salt  that  must  season  them,  and  the  key  that  must  let 
them  out,  for  other  loosing  there  is  none.  And  likewise  to 
say  that  the  pope  can  give  any  pardon  to  redeem  sins,  ex- 
cept he  preach  to  me  that  Christ's  blood  hath  pardoned  me, 
is  even  like  vanity.  Methinks  also  that  he  wades  too  deep 
to  descend  to  purgatory  by  this  text.  For  the  text  saith, 
that  whatsoever  he  binds  on  earth,  shall  be  bound  in  heaven, 
and  whatsoever  he  looses  on  earth,  &c.  But  now,  they  grant 
themselves  that  purgatory  is  not  on  earth,  but  the  third 
place  in  hell ;  and  therefore  it  passes  his  bounds  to  stretch 
his  hand  to  purgatory ;  and  so  this  text  cannot  serve  him. 

Notwithstanding,  my  lord  is  not  content  to  give  him  this 
power  only,  but  he  hath  so  far  waded  in  the  pope's  power, 
that  he  hath  granted  him  full  authority  to  deliver  all  men 
from  hell,  if  they  be  not  damned  already.  For,  saith  he, 
whosoever  hath  committed  a  capital  crime,  hath  thereby 
deserved  damnation;  and  yet  may  the  pope  deliver  him 
both  from  the  crime,  and  also  from  the  pain  due  unto  it. 
And  he  affirms  that  three  times  for  fear  of  forgetting. 

Upon  this  point  will  I  a  little  reason  with  my  lord,  and 
so  will  I  make  an  end.  If  the  pope  may  deliver  any  man 
from  the  crime  that  he  hath  committed,  and  also  from  the 
pain  due  unto  it,  as  you  affirm,  then  may  he,  by  the  same 
authority,  deliver  twenty,  a  hundred,  a  thousand,  yea,  and 
all  the  world ;  for  I  am  sure  you  can  show  me  no  reason 
why  he  may  deliver  some  and  not  all.  If  he  can  do  it, 
then  let  him  deliver  every  man  that  is  on  the  point  of  death, 
both  from  the  crime  and  from  the  pain,  and  so  shall  never 
man  more  either  enter  into  hell  nor  yet  into  purgatory; 
*  The  parish  priests  were  usually  called  "  sir." 


46  Frith. 

which  were  the  best  deed  and  most  charitable  that  ever  he 
did;  yea,  and  this  ought  he  to  do  if  he  could,  although 
it  should  cost  him  his  own  life  and  soul  thereto,  as  Moses 
and  Paul  give  him  example,  but  yet  there  is  no  jeopardy 
of  either.  Now  if  he  can  do  it,  as  you  say,  and  will  not, 
then  is  he  the  most  wretched  and  cruel  tyrant  that  ever 
lived,  even  the  very  son  of  perdition,  and  worthy  to  be 
damned  in  a  hundred  thousand  hells.  For  if  he  have  re- 
ceived such  power  of  God,  that  he  may  save  all  men,  and 
yet  will  not,  but  suffer  so  many  to  be  damned,  I  report  me 
unto  yourselves  what  he  is  worthy  to  have? 

Now  if  any  man  would  solve  this  reason  and  say,  that 
he  may  do  it,  but  that  it  is  not  meet  for  him  to  do  it,  be- 
cause that  by  their  pains,  God's  justice  may  be  satisfied ;  I 
say,  that  this  their  evasion  is  nothing  worth,  neither  yet  can 
I  imagine  any  way  whereby  they  may  have  any  appearance 
to  escape.  For  my  lord  saith  himself,  that  the  pope  must 
pacify  God's  justice  for  every  soul  that  he  delivereth  from 
purgatory,  and  therefore  hath  he  imagined  that  the  pope 
hath  in  his  hand  the  merits  of  Christ's  passion,  which  he 
may  apply  at  his  pleasure  where  he  will.  And  also  he  saith 
that  the  merits  of  Christ's  passion  are  sufficient  to  redeem 
all  the  sins  in  the  world.  Now  since  these  merits  on  their 
part  are  sufficient  to  satisfy  the  justice  of  God,  and  to  re- 
deem the  whole  world,  and  also  that  the  pope  hath  them  in 
his  hand  to  distribute  at  his  pleasure,  then  there  is  no  more 
wanting  but  even  the  pope's  distribution  unto  the  salvation 
of  the  world.  For  he  may  pacify  God's  wrath,  and  satisfy 
his  justice,  saith  my  lord,  by  applying  these  merits  to  them 
that  lack  good  works.  And  so,  if  the  pope  will,  God's 
justice  may  be  fully  satisfied,  and  the  whole  world  saved. 
Now  if  he  may  so  justly  and  easily  save  the  whole  world, 
charity  also  moving  him  unto  it,  and  yet  will  not  apply 
these  merits  so  fruitfully,  then  is  the  fault  only  his,  and  he 
the  son  of  perdition,  and  worthy  of  more  pain  than  can  be 
imagined.  And  so  is  not  the  reason  improved,  but  much 
more  established,  and  as  I  think  inevitable. 

Behold,  I  pray  you,  whither  my  lord  of  Rochester  hath 
brought  our  holy  father,  the  pope,  in  advancing  his  power 
so  high — even  into  the  deepest  pit  of  hell,  which  if  my  lord 
said  true,  it  is  impossible  for  him  to  avoid !  But  it  chances 
unto  him  even  as  it  customably  does  where  such  pride 
reigns;  for  when  they  are  at  the  highest,  then  fall  they 
down  headlong  unto  their  utter  confusion  and  ruin. 


«A  BULWARK  AGAINST  RASTALL."^ 

No  condemnation  for  those  that  are  in  Christ  Jesus, 

It  seemeth,  saith  Rastall,  by  the  reasons  that  Frith  hath 
alleged,  that  his  intent  is  to  bring  the  people  in  belief  that 
there  is  no  hell;  for  I  allege  in  my  answer  to  Rastall's 
dialogue,  the  saying  of  St.  Paul,  (Eph.  i.)  Christ  chose  us 
in  him  before  the  beginning  of  the  world,  that  we  might 
be  holy  and  without  spot  in  his  sight;  and  again,  (Eph.  v.) 
Christ  loved  his  congregation  and  gave  himself  for  it,  that 
he  might  sanctify  it  in  the  fountain  of  water  through  the 
word,  to  make  it  without  spot  or  wrinkle  or  any  such 
thing,  but  that  it  should  be  holy  and  without  blame. 

And  upon  these  texts  I  conclude,  that  if  Christ  have  so 
purged  us  that  we  are  without  spot,  wrinkle,  or  blame  in 
his  sight,  as  Paul  testifies,  then  will  he  never  cast  us  into 
purgatory.  For  what  should  be  purged  in  them  that  are 
without  spot,  wrinkle,  or  blame?  And  then  somewhat  to 
declare  the  matter,  how  we  are  sinners  as  long  as  we  live, 
and  yet  without  sin  in  the  sight  of  God,  add  these  words, 
which  I  would  that  all  men  did  well  note;  and  because 
Rastall  leaves  out  the  best  of  the  matter,  I  will  rehearse 
my  own  words  again. 

Peradventure,  every  man  perceives  not  what  this  mean- 
eth,  that  we  are  righteous  in  his  sight,  seeing  that  every 
man  is  a  sinner;  (1  John  i.)  therefore,  I  will  briefly  declare 
the  meaning  of  the  apostle.  This  is  first  a  clear  case,  that 
there  liveth  no  man  upon  the  earth  without  sin,  notwith- 

*  In  the  preface  Fox  states,  "  More  and  Rochester  thought  foul 
scorn,  (see  what  the  glory  of  this  world  and  high  estimation  of  our- 
selves doth,)  that  a  young  man  of  small  reputation  should  take  upon 
him  to  write  against  them  so  contrary  to  their  opinion,  and,  to  be 
short,  took  the  matter  so  grievously  that  they  could  never  be  quiet 
till  they  had  drunken  his  blood.  Rastall  though  he  perceived  his 
arguments  from  natural  reason  to  be  sorely  said  to,  yet  was  lie  not 
malicious  as  the  others  were,  and  therefore  wrote  he  again,  which 
work  of  Rastall  came  to  Frith's  hands  when  he  was  prisoner  in  the 
Tower  of  London,  where  he  made  the  following  answer.  Which  an- 
swer, after  Rastall  had  read,  he  was  well  content  to  count  his  natu- 
ral reason  foolishness,  and  with  hearty  thanks  given  to  God,  became 
a  child  again,  and  sucked  of  the  wisdom  which  cometh  from  above, 
and  saveth  all  that  are  nourished  therewith.  In  the  which  he  con- 
tinued  to  his  life's  end  with  the  honour  and  glory  of  God." 

47 


48  Frith. 

standing  all  they  that  were  chosen  in  Christ,  before  the 
foundations  of  the  world  were  laid,  are  without  spot  of  sin 
in  the  sight  of  God.  (Eph.  i.)  So  that  they  are  both  sin- 
ners, and  righteous.  If  we  consider  the  imperfection  of  our 
faith  and  charity,  if  we  consider  the  conflict  of  the  flesh  and 
the  spirit;  (Gal.  v.)  if  we  consider  our  rebellious  members 
which  are  under  sin;  (Rom.  vii.)  then  are  we  grievous  sin- 
ners: and  contrariwise,  if  we  believe  that,  of  merciful  fa- 
vour, God  gave  his  most  dear  Son  to  redeem  us  from  our 
sin;  if  we  believe  that  he  imputeth  not  our  sins  unto  us, 
but  that  his  wrath  is  pacified  in  Christ  and  his  blood,  if  we 
believe  that  he  hath  freely  given  us  his  Christ,  and  with 
him  all  things,  so  that  we  are  destitute  of  no  gift;  (Rom. 
viii.)  then  are  we  righteous  in  his  sight,  and  our  conscience 
at  peace  with  God,  not  through  ourselves,  but  through  our 
Lord  Jesus  Christ.  (Rom.  v.)  So  mayest  thou  perceive 
that  thou  art  a  sinner  in  thyself,  and  yet  art  thou  righteous 
in  Christ,  for  through  him  thy  sin  is  not  imputed  nor  reck- 
oned unto  thee:  and  so  they  to  whom  God  imputeth  not 
their  sins,  are  blessed,  righteous,  without  spot,  wrinkle,  or 
blame,  (Rom.  iv.  Psal.  xxxii.)  and  therefore  will  he  never 
thrust  them  into  purgatory.  And  for  proof  of  this,  I  allege 
(as  Rastall  bears  me  witness)  divers  texts  of  St.  Paul; 
(Eph.  ii.  Rom.  iv.  v.  vii.  viii.)  but  notwithstanding,  Rastall 
saith  that  I  have  not  recited  them  sufficiently,  for  I  have 
left  out  somewhat  which  I  have  rehearsed  for  the  opening 
of  the  truth,  and  then  he  brings  in  that  which  St.  Paul  ex- 
horts and  bids  us,  that  we  use  no  fornication,  uncleanness, 
avarice,  filthy  or  foolish  speeches,  for  such  shall  have  no 
inheritance  in  the  kingdom  of  heaven:  and  even  so  say  I 
too,  but  judge,  good  reader,  what  is  this  to  the  purpose;  for 
it  neither  maketh  for  purgatory,  nor  against  it.  This  text 
I  could  have  alleged,  if  I  had  endeavoured  to  prove  that 
we  should  do  good  works,  which  I  never  knew  Christian 
man  deny,  but  else,  as  touching  my  matter,  it  is  nothing  to 
the  purpose,  and  as  well  he  might  have  reproved  me,  be- 
cause I  bring  in  no  text  to  prove,  that  the  Father  of  heaven 
is  God,  or  to  prove  that  which  never  man  doubted  of 

Then  he  (Rastall)  alleges  Paul,  (Rom.  v.)  saying.  Though 
grace  do  reign  through  Christ,  shall  we  therefore  dwell  in 
sin?  Nay,  God  tbrbid,  saith  Paul;  and  even  so  say  I  again. 
He  alleges,  (Rom.  viii.)  that  there  is  no  damnation  to  them 
which  be  in  Christ  Jesus  if  they  live  not  after  the  flesh; 
and  even  so  say  I,  but  Rastall  will  say  the  contrary  anon. 


Against  Rastall. — No  condemnation  for  those  in  Christ.  49 

Besides  that,  he  alleges,  (Rom.  iii,)  We  are  freely  justi- 
fied by  grace,  by  Christ's  redemption,  to  show  his  justice 
in  the  remission  of  sin  done  before:  and  yet  (saith  Rastall) 
Paul  saith  that  the  law  is  not  destroyed  by  faith,  but  made 
stable,  but  this  hath  Frith  left  out  of  his  book,  to  cause  the 
people  to  believe,  that  they  are  cleansed  by  the  blood  of 
Christ  only,  and  that  there  need  no  purgatory. 

By  these  words  you  may  evidently  perceive,  what  Rastall 
means  by  this  alleging  of  Paul  for  the  establishing  of  the 
law;  verily,  that  the  work  of  the  law  should  justify  and 
cleanse  you  from  sin,  which  is  contrary  to  Paul  and  all 
Scripture;  for  even  in  this  same  chapter  he  alleges  Paul 
saith,  that  of  works  of  the  law,  no  flesh  shall  be  justified 
in  his  sight;  and  saith,  that  the  righteousness  of  God 
Cometh  by  faith  of  Jesus  Christ  unto  all,  and  upon  all  that 
believe.  But  concerning  good  works,  I  will  touch  more 
hereafter. 

Furthermore,  Rastall  saith,  that  if  my  arguments  could 
prove  that  there  is  no  purgatory,  it  must  follow  as  well 
that  there  is  no  hell  for  us  that  are  Christian  men,  though 
we  continue  still  in  sin.  For  if  we  are  blessed,  without 
spot,  wrinkle,  or  blame,  and  that  God  will  not  therefore 
cast  us  into  purgatory;  then  he  will  not  cast  us  into  hell, 
whatsoever  sin  we  do  commit. 

Here,  Rastall  utters  his  blindness  unto  you,  and  shows 
you  what  understanding  he  hath  in  Scripture;  first,  he 
arms  himself  with  a  false  supposition,  and  yet  thereupon 
he  concludes  his  argument  falsely.  His  supposition  is 
this,  that  all  men,  who  are  baptized  with  material  water, 
are  very  Christian  men,  and  have  the  true  faith,  and  are 
those  whom  Paul  affirms  to  be  without  spot,  blame,  or 
wrinkle.  But  thereto  I  say,  Nay;  for  even  as  the  outward 
circumcision  made  not  the  Jews  the  elect  people,  and 
children  of  salvation;  so  the  outward  baptism  doth  not 
make  us  the  faithful  members  of  Christ;  but  as  they  were 
the  children  of  God,  which  were  inwardly  circumcised, 
even  so,  they  that  are  washed  inwardly  from  the  concupis- 
cence of  this  world,  are  the  members  of  Christ,  whom 
Paul  affirms  so  to  be  purged  through  his  blood.  Again, 
you  may  know  that  Rastall  knows  none  other  faith,  but 
that  which  may  stand  with  all  manner  of  sin ;  but  the 
faith  which  we  speak  of,  is  the  same  which  worketh  through 
charity,  whereof  Paul  speaketh.  (Gal.  v.)  They  that  have 
this  faith,  are  born  of  God  and  sin  not:  they  that  have 

FRITH.  35 


50  Frith. 

this  faith,  do  hope  and  look  daily  for  deliverance  out  of 
this  thraldom  and  body  of  sin;  and  in  the  nnean  season 
they  purify  themselves,  as  he  is  pure.  For  if  a  man  will 
say,  that  he  knoweth  Christ,  or  believeth  in  him,  and  keep- 
eih  not  his  commandments,  he  is  a  liar,  and  we  renounce 
him  to  be  any  of  this  number  that  we  speak  of.  And  when 
Rastall  saith,  I  would  conclude  there  is  no  hell  for  them 
that  are  Christian  men,  though  they  continue  still  in  sin:  I 
answer,  He  that  committeth  sin  is  of  the  devil ;  and  I  say 
again,  that  the  Christians  whom  we  speak  of,  who  are  the 
children  of  God,  cannot  continue  still  in  sin,  but  seek  all 
means  to  fulfil  God's  commandments.  Notwithstanding, 
the  Christians  whom  Rastall  speaks  of,  who  are  the  chil- 
dren of  the  devil,  may  do  as  they  list;  and  indeed  they 
had  need  to  make  a  friend  of  Rastall  to  help  them  into  his 
purgatory,  if  it  be  any  better  than  hell ;  for  they  shall  never 
come  into  heaven,  except  they  repent  and  walk  innocently 
in  this  world,  as  Christ  and  his  little  flock  have  ever  done. 
For  they  that  walk  otherwise  are  none  of  his,  though  they 
wear  mitres. 

This  little  flock  it  is  that  are  so  cleansed,  and  not  Ras- 
tall's  multitude;  and  for  this,  is  there  neither  hell  nor  pur- 
gatory ordained ;  even  as  for  the  hope,  that  continues  still 
in  sin,  is  ordained  no  heaven.  And  that  there  is  no  hell 
ordained  for  these  faithful  followers  of  Christ,  I  will  prove 
even  by  this  word  of  Paul,  which  Rastall  rehearsed  before  ; 
(Rom.  viii.)  that  there  is  no  condemnation  to  them  that  be 
in  Christ  Jesus,  if  they  live  not  after  the  flesh.  Here  Ras- 
tall hath  alleged  that  which  shall  condemn  him-  For  if 
there  be  no  damnation — But  because  you  are  somewhat 
slow  in  perceiving  the  matter,  I  shall  reduce  it  into  a  syllo- 
gism, on  this  manner. 

There  is  no  damnation  unto  them  that  are  in  Christ 
.lesus,  if  they  live  not  after  the  flesh,  but  after  the  Spirit. 

Every  hell  is  damnation. 

Therefore,  there  is  no  hell  to  them  that  are  in  Christ 
Jesus,  if  they  live  not  after  the  flesh  but  after  the  Spirit. 
This  is  the  conclusion — not  by  any  profit  that  I  think  the 
poor  commonalty  can  take  by  such  babbling,  but  only  to 
satisfy  your  mind  and  pleasure.  Notwithstanding,  one 
thing  I  must  put  you  in  remembrance,  that  you  have 
falsely  translated  the  text;  for  the  text  hath  not  that  con- 
ditional, although  I  was  contented  to  fake  it  at  your  hands 
to   see  what    you    could   prove,  but  the  text  saith   thus, 


Against  Rastall. — No  condemnation  for  those  in  Christ.  51 

There  is  no  condemnation  to  them  that  are  in  Christ  Jesus, 
which  walk  not  after  the  flesh  but  after  the  Spirit.  Where 
Paul  certifies  you,  that  they  which  are  in  Christ  Jesus  walk 
not  after  the  iiesh  but  after  the  Spirit;  so  that  you  may 
gather  by  Paul,  tlial  if  they  walk  not  after  the  Spirit,  they 
are  not  in  Christ  Jesus.  That  is  to  say,  thsy  are  none  of 
Christ's,  although  Rastall  will  call  them  Christian  men; 
therefore,  dear  brethren,  look  that  no  man  deceive  himself, 
for  Christ  is  not  the  minister  of  sin.  If  we  be  delivered 
from  sin  through  Christ,  then  must  we  walk  in  a  new  con- 
versation of  our  life,  or  else  we  are  still  in  darkness.  Re- 
member that  we  have  this  precious  treasure  in  frail,  brittle, 
and  earthy  vessels;  let  us  therefore,  with  fear  and  trem- 
bling, work  our  health  (salvation),  and  make  stable  our  vo- 
cation and  election ;  for  if  we  retain  the  truth  and  know- 
ledge of  God  in  sin  and  unrighteousness,  we  shall  shortly 
perceive  the  wrath  of  God  upon  us  with  infinite  delusions, 
and  the  end  of  us  shall  be  worse  than  the  beginning. 
Awake  therefore  and  understand  your  health. 

Now  you  may  see  how  he  concludes  that  I  establish 
this  error — that  there  is  no  hell.  For  seeing  my  argu- 
ments and  Paul  (Rom.  viii.)  do  conclude,  that  there  is  no 
hell  nor  damnation  to  them  that  are  in  Christ  Jesus,  and 
are  his  faithful  followers,  he  thinks  it  should  well  follow, 
that  if  there  be  no  hell  for  them,  that  there  is  no  hell  for 
any  man.  For  in  his  second  chapter,  and  also  in  the  be- 
ginning of  the  third,  he  saith,  that  I  deny  hell;  and  when 
we  come  to  his  probation,  there  is  nothing  said  but  that 
which  Paul  confirms,  that  is.  There  is  no  damnation  for 
them  that  are  in  Christ  Jesus,  which  walk  not  after  the 
flesh,  but  after  the  Spirit,  which  are  through  Christ  without 
spot,  wrinkle,  or  blame.  And  so  though  Rastall  appear  to 
himself  to  conclude  like  a  sage  philosopher,  yet  I  answer 
you,  he  concludes  like  an  ignorant  sophisler,  as  all  men 
may  see,  for  it  follows  not,  Paul  and  Frith  say,  there  is 
no  hell;  as  contrariwise,  it  follows  not,  there  is  no  heaven 
for  Rastall's  Christian  men  who  continue  still  in  sin; 
therefore  there  is  no  heaven  for  the  devil  their  father,  and 
yet  is  there  heaven  for  Christ  and  his  elect.  I  have  before 
declared  how  Christ's  elect  are  sinners  and  no  sinners. 
And  now  because  you  should  not  mistake  the  texts  of  St. 
John,  which  I  before  alleged,  I  will  show  you  how  they  do 
commit  sin,  which  I  will  touch  again,  because  you  shall 
not  think,  that  I  would  leave  you  in  ignorance  and  darkness. 


52  Frith. 

There  are  two  parts  in  a  faithful  man,  which  rebel  each 
against  the  other,  and  are  at  continual  strife,  and  both  of 
them  have  divers  names  in  Scripture.  The  one  is  called 
the  inward  man,  the  heart,  the  mind,  the  will,  and  the 
spirit;  the  other  is  called  the  outward  man,  the  rebellious 
members,  the  body  of  sin,  and  the  flesh;  and  these  in  a 
faithful  man  keep  continual  war,  and  albeit  the  one  be  sub- 
dued and  taken  prisoner  of  the  other,  yet  he  never  consents 
to  his  enemy.  He  cannot  leave  him,  neither  will  make 
peace  with  him,  but  will  labour  what  he  can,  and  will  call 
lor  all  that  he  thinks  will  help  him,  to  be  delivered  from 
his  enemy;  and  then  wars  upon  him  afresh,  when  the 
faithful  man  is  brought  to  the  knowledge  of  God,  and  be- 
lieves in  Christ,  and  hath  his  will  and  mind  renewed  with 
the  Spirit  of  God,  that  consents  to  the  law  of  God,  that  it 
is  good,  righteous,  and  holy;  and  begins  to  love  the  law, 
and  has  a  will  and  a  desire  to  fulfil  the  law  of  God,  and 
not  to  despise  his  heavenly  Father.  And  look,  how  much 
he  loves  the  law,  counting  it  righteous  and  holy;  even  so 
much  does  he  hate  sin,  which  the  law  forbids,  and  abhors 
it  in  his  heart  and  inward  man;  and  then  albeit  the  outward 
man  and  rebellious  members  do  at  times  besiege  him  and 
take  him  captive  under  sin,  yet  the  inward  man  does  not 
consent  that  this  sin  is  good,  and  the  law  naught  which 
forbids  it;  neither  does  the  heart  delight  in  this  same  sin; 
neither  can  it  delight  in  such  sin,  because  the  Spirit  of  God 
testifieth  unto  him,  that  it  is  abominable  in  the  sight  of  God, 
And  then  fighteth  the  inward  man  against  the  outward  with 
faith,  prayer,  alms-deeds,  and  fasting,  and  labours  to  sub- 
due the  members,  lamenting  that  he  has  been  overcome, 
because  he  fears  to  displease  God  his  Faiher,  and  desires 
him,  for  the  blood  of  his  Son  Christ,  that  he  will  forgive 
that  which  is  past;  and  his  diligence  that  he  takes  in  laming 
his  members,  is  not  recompense  towards  God  for  the  sin 
that  is  past,  but  to  subdue  the  flesh  that  he  sin  no  more. 
This  rebellion  had  Paul,  (Rom.  vii.)  saying.  That  he  did 
not  that  good  thing  which  he  would,  but  the  evil  which  ho 
hated,  that  he  did.  That  is,  he  did  not  fulfil  the  good  law 
of  God,  as  his  heart,  will,  and  inward  man  desired,  but  did 
the  evil,  as  touching  his  flesh  and  outward  man,  which  he 
hated,  and  so  he  sinned  with  his  outward  man.  Then  how 
is  this  true,  that  he  that  committeth  sin  is  of  the  devil,  and 
he  that  is  of  God  committeth  no  sin?  Was  not  Paul  of 
God?  Yes,  verily,  and  albeit  he  committed  sin  with  his 


Against  Rastall. — On  Repentance  and  Satisfaction.  53 

members  and  outward  man,  yet  he  sinned  not,  for  he  saith. 
If  I  do  that  which  I  hate,  then  is  it  not  I  that  do  it,  but  the 
sin  that  dwelleth  in  me;  and  even  Hkewise  the  faithful  fol- 
lowers of  Christ  commit  no  sin,  for  they  hate  it;  and  if 
they  become  entangled  with  sin,  it  is  not  they  that  do  if,  as 
Paul  saith,  but  the  sin  that  dwelleth  in  them,  which  God 
hath  left  to  exercise  them,  as  he  left  the  Philistines  to  exer- 
cise and  nurture  the  children  of  Israel;  and  if  the  remnant 
of  sin  at  any  time  look  aloft  and  begin  to  reign,  then  he 
sends  some  cross  of  adversity  or  sickness  to  help  to  sup- 
press it.  And  thus  shall  it  be  as  long  as  we  live,  but  when 
we  are  once  dead,  then  our  members  rebel  no  more,  and 
then  neither  purgatory  nor  any  other  cross  is  needed ;  for 
the  outward  man  is  turned  into  vanity,  and  our  inward  man 
was  ever  pure,  through  believing  the  word  of  God,  and 
never  consented  to  sin,  and  needeth  neither  purgatory  in 
this  world,  nor  in  the  world  to  come,  but  only  for  subdu- 
ing the  outward  man,  and  therefore  after  this  life  he  shall 
never  have  any  purgatory.  Mark  well  what  I  say,  and 
read  it  again,  for  more  shall  read  it  than  shall  understand 
it,  but  he  that  hath  ears,  let  him  hear. 


ON    REPENTANCE    AND    SATISFACTION. 

The  second  error  that  Rastall  lays  to  my  charge,  is, 
that  I  would  bring  the  people  in  belief  that  repentance  of  a 
man  helpeth  not  for  the  remission  of  his  sin. 

In  proving  this  second  error  against  me,  Rastall  takes 
such  great  pains  that  he  is  almost  beside  himself.  For  he 
saith  that  I  would  make  men  believe,  that  it  matters  not 
whether  they  sin  or  not.  Why  so,  brother  Rastall?  Verily, 
because  I  allege  St.  John,  St.  Paul,  Ezekiel,  and  Jeremiah, 
to  quench  the  hot  fire  of  purgatory,  and  allege  no  authori- 
ties to  prove  good  works;  whereunto  I  answer,  as  I  did 
before,  that  it  is  nothing  to  my  purpose;  for  the  proving 
of  good  works  neither  makes  for  purgatory  nor  against  it. 
I  could  have  alleged  all  those  texts  if  I  had  intended  to 
prove  that  I  should  do  good  works,  which  I  never  knew 
Christian  men  deny,  but  as  touching  my  matter,  it  is  nothing 
to  the  purpose,  and  he  might  as  well  have  reproved  me, 
because  I  bring  in  no  texts  to  prove  that  the  Father  of  hea- 
35* 


54  Frith. 

ven  is  God,  or  to  prove  that  which  never  man  doubted  of; 
notwithstanding,  if*  Rastall  had  impartial  eyes,  I  spake  suf- 
ficiently of  good  works  in  the  thirty-fourth  argument  against 
his  dialogue;  let  all  men  read  the  place  and  judge. 

Rastall  takes  the  matter  very  grievously  that  I  attempt 
to  allege  how  St.  John  and  St.  Paul  send  us  to  Christ; 
and  then  add  that  we  know  no  other  to  take  away  sin  but 
only  Christ;  and  because  I  add  this  word  "only,"  there- 
fore he  thinks  that  I  quite  destroy  repentance;  whereunto 
I  answer,  that  I  added  not  this  word  "  only"  for  nought, 
but  I  did  it  by  the  authority  of  St.  John,  who  saith,  If  we 
walk  in  the  light,  as  He  is  in  the  light,  we  have  fellowship 
with  each  other,  and  the  blood  of  Jesus  Christ  his  Son 
purifieth  us  from  all  sin;  whereupon  I  say,  that  for  us  who 
are  in  the  light,  his  blood  only  is  sufficient,  but  for  your 
Christian  men  who  continue  still  in  sin,  and  walk  in  dark- 
ness after  their  father  the  devil,  must  some  other  means 
be  found,  or  else  they  shall  never  enter  into  the  kingdom 
of  heaven. 

But  because  I  will  be  short,  let  Rastall  note  that  I  find 
two  kinds  of  repentance ;  one  is  without  faith,  and  is  such 
a  repentance  as  Judas  and  Rastall's  Christian  men,  who 
continue  still  in  sin,  have  at  the  latter  end,  which  rather 
purchases  them  a  halter  than  the  remission  of  sins.  An- 
other repentance  follows  justification  and  remission  of  sins, 
and  is  a  flourishing  fruit  of  faith.  For  when  by  laith  we 
do  perceive  the  favour  and  kindness  that  our  loving 
Father  hath  showed  us  in  his  Son  Christ  Jesus,  and  that 
he  hath  reconciled  us  unto  himself  by  the  blood  of  his 
Son;  then  begin  we  to  love  him,  the  more  we  hate  the 
body  of  sin,  and  lament  and  are  sorry  that  our  members 
are  so  frail  that  they  cannot  fulfil  the  law  of  God :  and  so 
in  mourning  and  bewailing  our  infirmity,  it  causes  us  to 
abstain  from  both  meat  and  drink,  and  all  worldly  plea- 
sures, which  is  the  pure  fasting  that  we  talk  of,  but  you 
understand  it  not.  And  this  repentance  cometh  not  to 
purge  the  sins  which  are  committed  before,  but  only 
taketh  occasion  by  the  sins  before  committed,  to  know 
what  poison  there  reinained  in  our  flesh,  and  seeketh  all 
means  to  make  us  hate  this  body  of  sin,  and  to  subdue  it 
with  all  manner  of  works  that  God  hath  appointed,  to  the 
intent  that  it  should  in  time  to  come  no  more  displease 
God,  our  most  merciful  Father,  who  of  gentleness  so  often 
pardoneth   and    forgiveth   us,  as   I    have   touched  before. 


Against  Rastall. — On  Penance.  55 

This  is  the  manner  of  repentance  which  I  find  in  Scripture, 
and  this  helpeth  that  we  should  sin  no  more;  but  what  Ras- 
tall dreams  I  wot  not.  But  to  express  to  the  uttermost  what 
I  mean  by  repentance,  mark  this  example;  If  a  man  build 
a  house  which  costs  him  much  labour  and  money,  and  have 
laid  no  sure  foundation,  but  when  a  tempest  cometh  his 
house  doth  fall,  then  he  is  very  sorry,  and  repents  that  he 
hath  so  foolishly  bestowed  his  money  and  labour;  notwith- 
standing, all  his  sorrow  and  repentance  cannot  set  up  his 
house  again  which  is  fallen,  but  only  it  lakes  occasion  by 
the  ruin  of  the  house,  to  teach  the  owner  lo  be  wiser  against 
another  time,  that  when  he  builds  again,  he  may  make  a 
sure  foundation.  Even  so,  though  thou  repent  ever  so  much, 
that  cannot  get  remission  for  the  sins  that  are  past,  but 
they  must  be  pardoned  only  by  the  faith  of  Christ's  blood. 
Nevertheless,  it  teaches  thee  wisdom,  and  teaches  thee  to 
tame  thy  body  and  subdue  it,  and  to  cast  a  low  foundation,* 
that  in  lime  thou  mayest  the  better  resist  the  assaults  of  the 
devil,  the  world,  and  the  flesh.  This  doth  Frith  teach  of 
repentance,  let  the  world  take  it  as  they  will,  but  Christ's 
sheep  do  hear  His  voice. 


ON  PENANCE. 

The  third  error  which  Rastall  layeth  against  me  is,  that 
I  would  make  men  believe  that  they  need  not  to  do  penance 
for  the  satisfaction  of  their  sins. 

Every  child  may  answer  him  to  this,  if  he  ever  read  or 
perceive  what  1  wrote  before  of  repentance.  For  as  they 
take  repentance  for  the  sorrow  and  mourning  that  follows 
the  crime,  even  so  they  call  penance  the  good  works  that 
ensue  of  repentance;  and  these  good  works  which  follow, 
do  mortify  the  members,  and  exercise  us  in  God's  com- 
mandments, that  we  sin  no  more.  But  they  can  get  no 
more  remission  of  the  sin  which  is  once  past,  than  that 
which  they  call  repentance;  and  yet  do  we  neither  destroy 
sorrowing  for  sin,  nor  good  works,  as  he  falsely  reports  of 
us,  but  we  teach  you  how  they  ought  to  be  done,  and  that 
they  are  fruits  of  faith,  and  mortify  our  members,  and  are 
profitable  to  our  neighbour,  and  a  testimony  unto  us  that 

*  To  lay  a  deep  foundation. 


56  Frith. 

we  are  the  children  of  our  heavenly  Father.  As  by  exam- 
ple, I  say,  that  neither  the  sun  nor  the  moon  do  justify  us, 
or  purchase  remission  of  our  sins;  and  yet  I  would  not 
that  Rastall  should  say  that  I  deny  or  destroy  the  sun  and 
the  moon;  for  I  say,  that  without  them  we  can  have  no 
light,  and  that  we  cannot  be  without  them. 

And  as  touching  the  solution  of  this,  that  penance  taken 
in  its  largest  signification,  both  for  good  works  and  taking 
of  pains,  is  not  satisfaction  for  sins;  I  must  tell  you  once 
again,  that  there  are  two  manner  of  satisfactions,  the  one  is 
to  God,  the  other  to  my  neighbour.  To  God,  all  the  world 
cannot  make  satisfaction  for  one  crime,  insomuch  that  if 
every  grass  of  the  ground  were  a  man,  as  holy  as  ever  was 
Paul  or  Peter,  and  should  pray  unto  God  all  their  life  long 
for  one  crime,  yet  could  they  not  make  satisfaction  for  it; 
but  it  is  only  the  blood  of  Christ  that  hath  made  full  satis- 
faction to  God  for  all  such  crimes;  (Heb.  ix.)  or  else  were 
there  no  remedy,  but  we  should  all  perish.  There  is  an- 
other satisfaction,  which  is  to  my  neighbour,  whom  I  have 
offended,  whom  I  am  bound  to  pacify  as  we  two  can  agree, 
and  as  the  laws  of  the  realm  determine  between  us;  as,  if  I 
have  defamed  him,  then  am  I  bound  to  pacify  him,  and  to 
restore  him  to  his  good  name  again.  If  I  have  murdered 
any  man,  then  by  the  laws  of  the  realm  I  must  die  for  it,  to 
pacify  my  neighbour  and  the  commonwealth.  But  yet  I 
am  sure  Rastall  is  not  so  childish  as  to  think  that  this  civil 
satisfaction  is  the  true  satisfaction  which  pacifies  God's 
wrath  for  breaking  his  law.  For  if  thou  murder  a  man, 
and  should  die  a  hundred  times  for  it,  yet  except  thou  have 
satisfaction  of  Christ's  blood,  thou  shalt  be  damned  thereto. 
And  so  I  spake,  that  no  temporal  pain  was  instituted  of  God 
for  the  intent  that  we  should  satisfy  God's  wrath  thereby. 


TO  WHAT  END  GOOD  WORKS  ARE  AVAILABLE. 

Now  are  we  come  to  the  fourth  error,  where  Rastall  un- 
truly reports  on  me,  that  I  would  persuade  the  people  that 
good  works  done  by  any  man  in  this  world  are  nothing 
available  unto  him  that  doth  them ;  and  that  it  is  no  hurt 
nor  hinderance  unto  any  man,  though  he  never  do  any. 
Because  I  say  they  justify  not  before  God,  therefore  he 


Against  RastalL — Good  Works.  57 

thinks,  that  other  men  would  understand  me  as  wisely  as  he 
does,  and  argue  that  they  are  nothing  available;  but  I  must 
desire  him  to  put  on  his  spectacles,  and  look  again  upon  my 
book,  and  he  shall  tind  these  words:  "  Peradventure,  thou 
wilt  answer  unto  me,  Shall  I  then  do  no  good  deeds?  1  an- 
swer. Yes.  Thou  wilt  answer  me.  Wherefore?  1  answer. 
Thou  must  do  ihem  because  God  hath  commanded  them. 
I  answer.  Thou  art  living  in  this  world  with  men,  and  hast 
conversation  with  them,  therefore  hath  God  appointed  thee 
what  thou  shalt  do  to  the  protit  of  thy  neighbour  and  taming 
of  thy  flesh,  as  Paul  testilieth.  (Eph.  ii.)  We  are  his  work 
in  Christ  Jesus,  unto  good  works,  which  works  God  hath 
prepared  that  we  should  walk  in  them.  These  works  God 
would  have  us  do,  that  the  unfaithful  might  see  the  godly 
and  virtuous  conversation  of  his  faithful,  and  thereby  be  com- 
pelled to  glorify  our  Father  which  is  in  heaven :  (Matt,  v.) 
and  so  are  they  both  profitable  unto  thy  neighbour,  and  also 
a  testimony  unto  thee,  by  which  a  man  may  know  that  thou 
art  the  right  son  of  thy  heavenly  Father,  and  a  very  ('hrist 
unto  thy  neighbour:  and  after  he  teaches  that  we  ought  to 
do  these  works  without  having  respect  either  to  heaven  or 
hell,  but  attending  through  charity  the  wealth  of  our  neigh- 
bour," &c. 

I  wonder  that  Rastall  is  not  ashamed  to  say  that  I  would 
make  them  believe  that  they  are  not  available;  therefore, 
good  reader,  note  my  words.  First,  I  say  we  must  do 
them,  because  God  hath  commanded  them — is  it  not  avail- 
able to  keep  the  commandments  of  God?  Secondly,  I  say, 
that  they  are  to  the  profit  of  thy  neighbour — is  it  not  avail- 
able? Thirdly,  I  say,  they  tame  our  flesh — is  it  not  avail- 
able? Fourthly,  I  say,  they  are  to  the  glory  of  God — is  it 
not  available?  Fifthly,  I  say,  they  are  a  testimony  to  hirn 
that  doth  them,  by  the  which  men  may  know  that  he  is  the 
very  son  of  God — is  that  not  available?  Belike,  Rastall 
counts  nothing  available,  but  that  which  justifies  before  God ; 
he  will  say  the  sun  is  not  available,  because  it  justifies  not; 
fire  is  not  available  in  his  eyes,  because  it  justifies  not,  &c. 

Then  Rastall  saith,  that  I  make  a  wonder's  work  with 
the  Scripture,  and  alleges  certain  texts  that  we  ought  to  do 
good  works,  which  I  never  denied,  and  thereupon  he  would 
conclude  that  works  save  and  justify,  and  plays  the  ball 
lustily  over  the  cord;*  but  there  stood  a  post  right  in  the 

*  An  allusion  to  the  method  in  whicli  the  game  of  tennis  was 
played. 


58  Frith. 

way,  and  he  hit  it  so  full,  that  it  made  the  ball  to  rebound 
over  again  backward.  For  in  alleging  for  his  purpose  what 
Paul  saith,  (Eph.  ii)  he  hath  lost  the  game:  the  words  are 
these,  By  grace  you  are  saved  by  your  faith,  and  that  is 
not  of  you,  it  is  the  gift  of  God,  and  not  of  works,  that  no 
man  should  glority  himself;  we  are  the  works  created  of 
God  in  Christ  Jesus,  which  God  hath  prepared  that  we 
should  walk  in  them.  Here,  because  he  would  have  the 
latter  end  of  the  text  to  serve  for  his  purpose  which  teaches 
good  works,  which  I  never  denied,  he  brings  in  that  which 
quite  confutes  his  own  opinion;  for  his  opinion,  which  in 
all  places  he  hath  laboured  to  prove,  is,  that  we  are  saved 
by  good  works;  but  now  mark  what  he  alleges  out  of  Paul; 
By  grace  you  are  saved  by  your  faith :  and  that  is  not  of 
you,  it  is  the  gift  of  God  and  not  of  works;  for  that  no  man 
should  glorify  himself;  here  Paul  saith  plainly  that  our  sal- 
vation is  not  of  works;  and  so  hath  Rastall  cast  down  that 
he  built  before,  and  may  be  likened  to  a  shrewd  cow,  which 
when  she  hath  given  a  large  mess  of  milk  turneth  it  down 
with  her  heel. 

Thus  have  I  answered  to  as  much  of  Rastall's  treatise 
as  I  could  get.  If  there  be  any  more  which  may  come  to 
my  hands,  I  shall  do  my  diligence  to  disclose  his  deceit; 
so  that  God  give  me  leave  to  keep  the  court  with  him,  he 
shall  win  but  little,  except  he  convey  his  balls  more  craftily; 
and  yet  the  truth  to  say  we  play  not  on  even  hand,  for  I 
am  in  a  manner  as  a  man  bound  to  a  post,  and  cannot  so 
well  bestow  me  in  my  play,  as  if  I  were  at  liberty,  for  I 
may  not  have  such  books  as  are  necessary  for  me,  neither 
yet  pen,  ink,  nor  paper,  but  only  secretly;  so  that  I  am  in 
continual  fear,  both  of  the  lieutenant  and  of  my  keeper,  lest 
they  should  espy  any  such  thing  by  me;  and  therefore  it  is 
little  marvel,  though  the  work  be  imperfect.  For  whenso- 
ever I  hear  the  keys  ring  at  the  door,  straight  all  must  be 
conveyed  out  of  the  way;  and  then  if  any  notable  thing 
had  been  in  my  mind,  it  was  clean  lost,  and  therefore,  I  be- 
seech thee,  good  reader,  count  it  as  a  thing  born  out  of  sea- 
son, which  for  many  causes  cannot  have  its  perfect  form 
and  shape,  and  pardon  me  my  rudeness  and  imperfection. 


Note  on  the  Supplication  of  Beggars. 

A  few  particulars  may  be  given  respecting  the  tract,  written  by 
Simon  Fish,  which  occasioned  this  controversy  respecting  purgatory. 

The  Supplication  of  Beggars,  is  printed  in  Fox's  Acts  and  Monu- 
ments. It  is  an  ably  written  exposure  of  the  mendicant  orders  of 
friars,  drawn  up  in  such  a  manner  as  to  make  a  powerful  impression 
upon  the  public  mind.  Tiiough  some  allowance  may  be  made  for 
the  statements  being  highly  coloured,  it  presents  a  painful  picture 
of  the  state  of  England  shortly  before  the  Reformation.  The  country 
was  then  rapidly  becoming  the  prey  of  the  monastic  orders,  and  had 
not  the  dissolution  of  the  monasteries,  and  the  Reformation,  shortly 
followed,  in  all  probability  England  would  soon  have  become  in  a 
similar  condition  to  tlie  state  of  the  bigoted  RomisJi  countries  at  the 
present  day. 

The  Supplication  states,  that  the  ecclesiastics  had  then  "  gotten 
into  their  hands  more  than  the  third  part  of  the  realm,"  besides  the 
tenth  part  of  every  article  of  produce,  and  even  of  every  servant's 
wages ;  "  they  look  so  narrowly  upon  their  profits,  that  the  poor 
wives  must  be  accountable  to  them  for  every  tenth  egg,  or  else  she 
getteth  not  her  rights  (absolution)  at  Easter,  and  shall  be  taken  for 
a  heretic."  To  this  was  added  for  the  probates  of  wills,  offerings  at 
pilgrimages,  sums  for  masses,  and  dirges  for  every  man  and  child 
that  is  buried,  "  or  else  they  will  accuse  their  friends  and  executors 
of  heresy."  Also  mortuaries,  confessions,  excommunications,  par- 
dons, proceedings  in  ecclesiastical  courts,  and  alms  given  to  begging 
friars,  &c.  The  writer  calculates  there  were  at  that  time  520,000 
households  in  England,  and  that  eacli  of  these  paid  a  penny  a 
quarter  to  each  of  tlie  five  orders  of  friars,  making  an  annual  total 
of  330,433/.  6s.  Qd.  Tliough  this  sum  were  somewhat  exaggerated, 
yet  the  amount  actually  collected  must  have  been  enormous.  Con- 
siderable information  respecting  tlie  proceedings  of  these  friars  may 
be  derived  from  Chaucer's  Canterbury  Tales,  and  Erasmus'  Collo- 
quies, particularly  his  Funus,  which  pieces  were  written  previously 
to  the  Reformation.  The  writer  of  the  Supplication  calculates  that 
though  these  friars  were  but  one  person  for  every  four  hundred  in 
the  realm,  they  received  half  of  its  income. 

The  licentious  conduct  of  the  Romish  clergy,  who  endeavoured  to 
act  so  "  that  no  man  should  know  his  own  child,"  is  described.  The 
particulars  cannot  be  given  here,  but  Fish  asks.  What  man  or  woman 
will  work  for  their  usual  wages,  when  they  may  receive  many  times 
more  for  serving  the  wicked  pleasures  of  these  ecclesiastics?  de- 
scribing the  profligacy  which  was  tlie  consequence.  There  is  un- 
doubted evidence  that  much  of  the  wealth  of  the  conventual  esta- 
blishments was  expended  in  luxury  and  licentiousness,  doubtless  a 
part  of  that  which  was  said  to  be  applied  as  alms.  The  author 
then  says,  "  What  law  can  be  made  against  them  that  may  be  avail- 
able ?  VVho  is  he,  though  he  may  be  grieved  very  sore,  that  for  the 
murder  of  his  ancestor,  ravishment  of  his  wife  or  daughter,  for  rob- 
bery, trespass,  maiming,  debt,  or  any  otlier  offence,  dare  lay  it  to 
their  charge  by  way  of  action  ?  And  if  he  do,  then  is  he  presently 
by  their  wiliness  accused  of  heresy,  yea,  they  will  so  handle  him  ere 
he  pass,  that  except  he  will  bear  a  fagot  for  their  pleasure,  he  shall 

59 


60  Frith, 

be  excommunicated,  and  then  all  his  actions  are  dasljed."  Fish  also 
refers  to  the  manner  in  which  "tlie  bishop  of  London  raged  for  the 
indicting  of  certain  curates  of  extortion  and  incontinency,  the  last 
year  in  the  wardmote  quest,"  and  the  lamentable  case  of  Hunn,  who, 
having  sued  a  priest  at  law  a  few  years  betbre,  had  been  imprisoned 
for  heresy  and  murdered  in  prison  by  tlie  bishop's  chancellor  and 
his  assistants,  who  not  only  escaped  punishment  upon  paying  a  fine, 
but  had  been  rewarded  by  considerable  preferment. 

Tije  Supplication  further  siiows  that  tlie  only  colour  to  support  this 
monstrous  system  "  is  that  they  say  tliey  pray  for  us  to  God,  to  de- 
liver our  souls  out  of  the  pains  of  purgatory;  without  whose  prayers, 
they  say,  or  at  least  without  the  pope's  pardon,  we  could  never  be 
delivered  thence."  This  gainful  error  is  exposed,  "  that  there  is  not 
one  word  spoken  of  it  in  all  Holy  Scripture,"  and  it  is  shown  to  be  a 
main  reason  why  the  doctrines  of  trutn  were  suppressed.  "  Tiiis  is 
why  they  will  not  let  the  New  Testament  go  abroad  in  your  mother 
tongue,  lest  men  should  espy  that  by  tlieir  cloaked  hypocrisy  they 
fast  translate  your  kingdom  into  their  hands ;  that  they  are  not  obe- 
dient unto  your  high  power;  that  they  are  cruel,  unclean,  unmerci- 
ful, and  hypocrites;  that  they  seek  not  the  honour  of  Christ,  but  their 
own;  that  remission  of  sins  is  not  given  by  the  pope's  pardon,  but  by 
Christ,  for  the  suie  faith  and  trust  that  we  iiave  in  him."  The  king 
is  then  intreated  to  put  down  tlie  monastic  establishments. 

A  number  of  copies  of  this  powerful  tract  were  scattered  about  the 
streets  by  night  in  the  year  1526;  and  Fox  relates,  "After  that  the 
clergy  of  England,  and  especially  the  cardinal  (Wolsey),  understood 
that  these  books  of  the  Beggars'  Supplication  were  strewn  abroad  in 
the  streets  of  London,  and  also  before  the  king,  the  cardinal  not  only 
caused  his  servants  diligently  to  attend  to  gather  tliem  up,  that  tliey 
should  not  come  into  the  king's  hands,  but  also  when  he  understood 
that  the  king  had  received  one  or  two  of  them,  he  came  unto  him, 
saying,  '  If  it  shall  please  your  grace,  there  are  divers  seditious  per- 
sons who  have  scattered  abroad  books  containing  manifest  errors  and 
heresies,'  and  desired  his  grace  to  beware  of  them.  Whereupon  tlie 
king  putting  his  hand  in  his  bosom,  took  out  one  of  the  books,  and 
delivered  it  to  the  cardinal  1  Then  tlie  cardinal,  together  with  liis 
bishops,  consulted  how  they  might  provide  a  speedy  remedy  for  this 
mischief,  and  thereupon  determined  to  give  out  a  commission  to  for- 
bid the  reading  of  all  such  English  books,  and  namely  this  book  of 
Beggars,  and  the  New  Testament  of  Tindal's  translation." 

More's  reply  was  entitled, ''  The  poor  seely  (simple)  souls  pewling 
out  of  purgatory."  He  represents  the  souls  in  torment,  "sometimes 
lamentably  complaining,  sometimes  scoffing  at  the  author  of  the 
Beggars'  book,  sometimes  scolding  and  railing  at  him."  Fish  also 
translated  a  tract,  entitled,  "  The  Sum  of  Scripture,"  from  the  Ger- 
man. 

We  have  little  or  no  idea  in  this  country  of  the  consequences  of 
the  doctrine  of  purgatory; — it  is  the  main  support  of  the  fabric  of 
the  Romish  church,  and  is  most  injurious  to  the  welfare  of  every 
country  where  it  is  received.  It  cannot  be  necessary  to  refer  the 
reader  particularly  to  the  numerous  works  in  which  the  doctrine  of 
purgatory  is  refuted,  and  the  practical  results  described.  Some  par- 
ticulars relative  to  the  orders  of  Friars  will  be  found  upon  referring 
to  the  life  and  writings  of  WicklifF. 


A  LETTER  TO  THE  FAITHFUL. 


A  letter  ivhich  John  Frith  wrote  unto  the  faithful  follow- 
ers of  Chrisfs  gospel,  while  he  w>as  prisoner  in  the 
Tower  of  London,  for  the  word  of  God.    a.  d.  1532. 

Grace  and  peace  from  God  the  Father,  through  our  Sa- 
viour Christ  Jesus,  be  with  all  them  that  love  the  Lord  un- 
feignedly.     Amen. 

It  cannot  be  expressed,  dearly  beloved  in  the  Lord,  what 
joy  and  comfort  it  is  to  my  heart  to  perceive  how  the  word 
of  God  hath  wrought  and  continually  worketh  among  you: 
so  that  I  find  no  small  number  walking  in  the  ways  of  the 
Lord,  according  as  he  gave  us  commandment,  willing  that 
we  should  love  each  other,  as  he  loved  us.  Now  have  I 
experience  of  the  faith  which  is  in  you,  and  can  testify  that 
it  is  without  dissimulation,  that  ye  love  not  in  word  and 
tongue  only,  but  in  work  and  verity. 

What  can  be  more  trial  of  a  faithful  heart,  than  to  adven- 
ture, not  only  to  aid  and  succour  by  the  means  of  others, 
which  without  danger  may  not  be  admitted  unto  us,  but 
also  personally  to  visit  the  poor  oppressed,  and  see  that  no- 
thing be  lacking  unto  them,  but  that  they  have  both  spirit- 
ual comfort,  and  bodily  sustenance,  notwithstanding  the 
strait  inhibition  and  terrible  menacing  of  these  worldly 
rulers;  even  ready  to  abide  the  extreme  jeopardies  that 
tyrants  can  imagine. 

This  is  an  evidence,  that  you  have  prepared  yourselves 
to  the  cross  of  Christ,  according  to  the  counsel  of  the  wise 
man,  which  saith,  "  My  son,  when  thou  shalt  enter  into  the 
way  of  the  Lord,  prepare  thyself  unto  tribulation."  This 
is  an  evidence  that  ye  have  cast  your  accounts,  and  have 
wherewith  to  finish  the  tower  which  ye  have  begun  to  build. 
And  I  doubt  not,  but  that  He  which  hath  begun  to  work  in 
you,  shall  for  his  glory  accomplish  the  same,  even  unto 
the  coming  of  the  Lord,  who  shall  give  unto  every  man 
according  to  his  deeds. 

And  albeit,  God,  of  his  secret  judgments,  for  a  time  keep 
the  rod  from  some  of  them  that  follow  his  steps,  yet  let 
them  surely  reckon  upon  it,  for  there  is  no  doubt  but  that 

FRITH.  36  61 


62  Frith. 

"  all  which  will  devoutly  live  in  Christ,  must  suffer  per- 
secution: for  whom  the  Lord  loveth  he  correcteth,  and 
scourgeth  every  child  that  he  receiveth :  for  what  child  is 
that  whom  the  father  chastiseth  not?  If  ye  be  not  under 
correction,  of  which  we  are  all  partakers,  then  are  ye  bas- 
tards and  not  children." 

Nevertheless,  we  may  not  suppose  that  our  most  loving 
Father  should  do  that,  because  he  rejoices  in  our  blood  or 
punishment,  but  he  docth  it  for  our  singular  profit,  that  we 
may  be  partakers  of  holiness,  and  that  the  remnants  of  sin, 
which  through  the  frailty  of  our  members  rebel  against  the 
spirit  and  will,  causing  our  works  to  go  imperfectly  for- 
wards, may  somewhat  be  suppressed,  lest  they  should  sub- 
due us  and  reign  over  us,  as  I  have  sufficiently  declared  in 
the  epistle  of  my  book  which  treats  of  purgatory,  to  the 
which  I  refer  them  that  desire  to  be  further  instructed  in 
this  matter. 

Of  these  things  God  had  given  me  the  speculation  before, 
and  now  it  hath  pleased  him  to  put  in  use  and  practice 
upon  me.  I  ever  thought,  and  yet  do  think,  that  to  walk  after 
God's  word,  would  cost  me  my  life  at  one  time  or  another. 
And  albeit,  that  the  king's  grace  should  take  me  into  his 
favour,  and  not  suffer  the  bloody  Edomites  to  have  their 
pleasures  upon  me;  yet  will  I  not  think  that  I  am  escaped, 
but  that  God  hath  only  deferred  it  for  a  season,  to  the  intent 
that  I  should  work  somewhat  that  he  hath  appointed  me  to 
do,  and  so  to  use  me  unto  his  glory. 

And  I  beseech  all  the  faithful  followers  of  the  Lord,  to 
arm  themselves  with  the  same  supposition,  marking  them- 
selves with  the  sign  of  the  cross ;  not  from  the  cross,  as  the 
superstitious  multitude  doth,  but  rather  to  the  cross,  in 
token  that  they  are  ever  ready  willingly  to  receive  the 
cross,  when  it  shall  please  God  to  lay  it  upon  them.  The 
day  that  it  comes  not,  count  it  clear  vv'on,  giving  thanks  to 
the  Lord,  who  hath  kept  it  from  you.  And  then  when  it 
comes,  it  shall  not  dismay  you ;  for  it  is  no  new  thing,  but 
even  that  which  ye  have  continually  looked  for.  And  doubt 
not  but  that  God  who  is  faithful  shall  not  suffer  you  to  be 
tempted  above  that  which  ye  are  able  to  bear,  but  shall 
ever  send  some  occasion  by  the  which  ye  shall  stand  stead- 
fast. For  either  he  shall  blind  the  eyes  of  your  enemies, 
and  diminish  their  tyrannous  power,  or  else  when  he  hath 
suffered  them  to  do  their  best,  and  the  dragon  hath  cast  a 
whole  flood  of  waters  after  you,  he  shall  cause  even  the 


A  Letter  to  the  Faithful.  63 

very  earth  to  open  her  mouth  and  swallow  them  up.  So 
faithful  is  he,  and  careful  to  ease  us,  what  time  the  vexation 
should  be  too  heavy  for  us. 

He  shall  send  a  Joseph  before  you,  against  ye  shall 
come  into  Egypt ;  yea,  he  shall  so  provide  for  you,  that  ye 
shall  have  a  hundred  fathers  for  one,  a  hundred  mothers 
for  one,  a  hundred  houses  for  one,  and  that  in  this  life,  as 
I  have  proved  by  experience;  and  after  this  life,  everlast- 
ing joy  with  Christ  our  Saviour. 

Notwithstanding,  since  this  steadfastness  comes  not  of 
ourselves,  for,  as  Augustine  saith,  there  was  never  man  so 
weak  or  frail,  no  not  the  greatest  offender  that  ever  lived, 
but  that  every  man  of  his  own  nature  should  be  as  frail, 
and  commit  as  great  enormities,  except  he  were  kept  from 
it  by  the  Spirit  and  power  of  God ;  1  beseech  you,  brethren 
in  the  Lord  Jesus  Christ,  and  for  the  love  of  his  Spirit,  to 
pray  with  me,  that  we  may  be  vessels  to  his  laud  and 
praise,  what  time  soever  it  pleases  him  to  call  upon  us. 

The  Father  of  glory  give  us  the  Spirit  of  wisdom,  under- 
standing, and  knowledge,  and  lighten  the  eyes  of  our  minds, 
that  we  may  know  his  ways,  praising  the  Lord  eternally. 
If  it  please  any  of  our  brethren  to  write  unto  us  of  any  such 
doubts,  as  peradventure  may  be  found  in  our  books,  it 
should  be  very  acceptable  unto  us,  and,  as  I  trust,  not  un- 
fruitful for  them:  for  I  will  endeavour  myself  to  satisfy 
them  in  all  points,  by  God's  grace.  To  whom  I  commit  to 
be  governed  and  defended  for  ever.     Amen. 

John  Frith, 
The  prisoner  of  Jesus  Christ,  at  all  times  abiding 
his  pleasure. 


A  defence  of  some  of  the  Reformers  from  the  aspersions 
cast  ypon  them  by  Sir  Thomas  More,  in  his  book 
against  Frith. — From  Frith''s  Treatise  on  the  Sacra- 
ment. 

Sir  Thomas  More  says.  Frith  teaches  in  a  few  leaves 
shortly  all  the  poison  that  Wickliff,  CEcolampadius,  Tin- 
dal,  and  Zuinglius  have  taught  in  all  their  books  before, 
concerning  the  blessed  sacrament  of  the  altar :  not  only 
affirming  it  to  be  very  bread  still,  as  Luther  doth,  but  also 
as  these  other  beasts  do,  saith  it  is  nothing  else.  And  after 
the  same,  sir  Thomas  More  saith,  "  These  dregs  hath  he 
drunken  of  Wickliff,  CEcolampadius,  Tindal,  and  Zuinglius, 


64  Frith. 

and  so  also  hath  he  all  that  he  argues  here  beside ;  which 
four,  what  manner  of  folk  they  are,  is  well  perceived  and 
known,  and  God  hath,  in  part,  with  his  open  vengeance  de- 
clared." 

Luther  is  not  the  mark  that  I  run  at,  but  the  Scripture 
of  God.  I  do  neither  affirm  nor  deny  any  thing,  because 
Luther  so  said;  but  because  the  Scriptures  of  God  do  so 
conclude  and  determine.  I  take  not  Luther  for  such  an 
author,  that  I  think  he  cannot  err,  but  I  think  verily  that 
he  both  may  err  and  doth  err,  in  certain  points,  although 
not  in  such  as  concern  salvation  and  damnation;  for  in 
these,  blessed  be  God,  all  those,  whom  ye  call  heretics,  do 
agree  right  well.  And  likewise,  I  do  not  allow  this,  because 
Wickliff,  CEcolampadius,  Tindal,  and  Zuinglius  so  say, 
but  because  I  see  them  in  that  place  more  purely  expound 
the  Scripture,  and  that  the  process  of  the  text  more  favours 
their  sentence. 

And  where  you  say,  that  I  affirm  it  to  be  bread  still,  as 
Luther  doth,  the  same  I  say  again;  not  because  Luther  so 
saith,  but  because  1  can  prove  my  words  true  by  Scripture, 
reason,  nature,  and  doctors.  Paul  calls  it  bread,  saying. 
The  bread  which  we  break,  is  it  not  the  fellowship  of  the 
body  of  Christ]  For  we,  though  we  be  many,  are  yet  one 
body  and  one  bread,  as  many  as  are  partakers  of  one 
bread.  And^igain  he  saith,  As  often  as  ye  eat  of  this  bread, 
or  drink  of  this  cup,  you  shall  show  the  Lord's  death  until 
he  come.  Also  Luke  called  it  bread  in  the  Acts,  saying, 
They  continued  in  the  fellowship  of  the  apostles,  and  in 
breaking  of  bread,  and  in  prayer.  Also  Christ  called  the 
cup,  the  fruit  of  the  vine,  saying,  I  shall  not  from  hence- 
forth drink  of  the  fruit  of  the  vine,  until  I  drink  it  new  in 
the  kingdom  of  my  Father.  Furthermore,  nature  teaches 
you,  that  both  the  bread  and  wine  continue  in  their  nature. 
For  the  bread  becomes  mouldy  if  it  be  kept  long,  yea, 
and  worms  breed  in  it,  and  the  poor  mouse  will  run  away 
with  it,  and  desire  no  other  meat  to  her  dinner,  which  are 
arguments  evident  enough,  that  there  remaineth  bread. 
Also,  the  wine,  if  it  were  reserved,  would  wax  sour,  as  they 
confess  themselves,  and  therefore  they  housel  the  lay  people 
but  with  one  kind  only,*  because  the  wine  cannot  continue, 
nor  be  reserved,  to  have  ready  at  hand,  when  need  were. 
And  surely  as,  if  there  remained  no  bread,  it  could  not 
mould,  nor  wax  full  of  worms ;  even  so,  if  there  remained 
*  Allow  them  to  communicate  in  one  kind  only. 


On  the  Character  of  some  of  the  Reformers.        65 

no  wine,  it  could  not  wax  sour,  and  therefore  it  is  but  false 
doctrine,  that  our  prelates  so  long  have  published. 

Finally,  that  there  remains  bread,  might  be  proved  by 
the  authority  of  many  doctors,  who  called  it  bread  and 
wine,  as  Christ  and  his  apostles  did.  And  although  some 
sophisters  would  wrest  their  sayings,  and  expound  them 
after  their  fantasy,  yet  shall  I  allege  them  one  doctor,  who 
was  also  pope  of  Rome,  that  makes  so  plainly  with  us,  that 
they  shall  be  compelled  with  shame  to  hold  their  tongues. 
For  pope  Gelasius  writes  on  this  manner:  Surely  the  sa- 
craments of  the  body  and  blood  of  Christ  are  a  godly  thing, 
and  therefore  through  them  are  we  made  partakers  of  the 
godly  nature.  And  yet  it  does  not  cease  to  be  the  sub- 
stance, or  nature,  of  bread  and  wine,  but  they  continue  in 
the  property  of  their  own  nature,  and  surely  the  image  and 
similitude  of  the  body  and  blood  of  Christ  are  celebrated  in 
the  act  of  the  mysteries.  This  I  am  sure  was  the  old  doc- 
trine, which  they  cannot  avoid.  And  therefore,  with  the 
Scripture,  nature,  and  fathers,  I  conclude  there  remains  the 
substance  and  nature  of  bread  and  wine. 

And  where  you  say,  that  we  affirm  it  to  be  nothing  else, 
I  dare  say,  that  you  untruly  report  on  us  all.  And  here- 
after I  will  show  you  what  it  is  more  than  bread.  And 
where  you  say,  that  it  is  well  enough  known,  what  manner 
of  folk  they  are,  and  that  God  hath  in  part  with  his  open 
vengeance  declared;  I  answer,  that  master  WicklifF  was 
noted  while  he  was  living,  to  be  a  man  not  only  of  most 
famous  doctrine,  but  also  of  a  very  sincere  life  and  conver- 
sation. Nevertheless,  to  declare  your  malicious  minds  and 
vengeable  hearts,  as  men  say,  forty-five  years  after  he  was 
buried  you  took  him  up  and  burnt  him,  which  fact  declared 
your  fury,  although  he  felt  no  fire ;  but  blessed  be  God,  who 
hath  given  such  tyrants  no  further  power,  but  over  this 
corruptible  body.  For  the  soul  ye  cannot  bind  nor  burn, 
but  God  may  bless  where  you  curse,  and  curse  where  you 
bless. 

And  as  for  GEcolampadius,  whom  you  also  call  Huskin, 
his  greatest  adversaries  have  ever  commended  his  conver- 
sation, and  godly  life,  which  when  God  had  appointed  his 
time,  gave  place  unto  nature,  as  every  man  must,  and  died 
of  a  canker. 

And  Tindal,  I  trust,  liveth  well  content  with  such  a  poor 
apostle's  life,  as  God  gave  his  Son  Christ,  and  his  faithful 
minister  in  this  world;  who  is  not  sure  of  so  many  mites, 


66  Frith. 

as  ye  are  yearly  of  pounds,  although  I  am  sure  that  for  his 
learning  and  judgment  in  Scripture,  he  were  more  worthy 
to  be  promoted  than  all  the  bishops  in  England.  I  received 
a  letter  from  him,  which  was  written  since  Christmas, 
wherein,  among  other  matters,  he  writes  thus:  "I  call  God 
to  record,  against  the  day  we  shall  appear  before  our  Lord 
Jesus,  to  give  a  reckoning  of  our  doings,  that  I  never  altered 
one  syllable  of  God's  word  against  my  conscience,  nor 
would  do  this  day,  if  all  that  is  in  earth,  whether  it  be 
honour,  pleasure,  or  riches,  might  be  given  me.  Moreover, 
I  take  God  to  record  to  my  conscience,  that  I  desire  of  God 
to  myself  in  this  world,  no  more  than  that,  without  which 
I  cannot  keep  his  laws,"  &c.  Judge,  Christian  reader, 
whether  these  words  are  not  spoken  of  a  faithful,  clear,  in- 
nocent heart.  And  as  for  his  behaviour,  it  is  such,  that  no 
man  can  reprove  him  of  any  sin ;  howbeit,  no  man  is  inno- 
cent before  God,  who  beholdeth  the  heart. 

Finally,  Zuinglius  was  a  man  of  such  learning  and  gra- 
vity, besides  eloquence,  that  I  think,  no  man  in  Christendom 
might  have  compared  with  him,  notwithstanding  he  was 
slain  in  battle  in  defending  his  city  and  commonwealth, 
against  the  assault  of  wicked  enemies,  which  cause  was 
most  righteous.  And  if  master  More  meant,  that  was  the 
vengeance  of  God,  and  declared  him  to  be  an  evil  person, 
because  he  was  slain ;  I  may  say,  nay,  and  show  example 
of  the  contrary,  for  sometimes  God  gives  the  victory 
against  them  that  have  most  righteous  cause,  as  it  is  evi- 
dent in  the  book  of  Judges,  where  all  the  children  of  Israel 
were  gathered  together,  to  punish  the  shameful  sin  of  the 
tribe  of  Benjamin.  (Judges  xx.  xxi.)  Here  it  is  evident 
that  the  children  of  Israel  lost  the  victory  twice,  and  yet 
notwithstanding  had  a  just  cause,  and  fought  at  God's  com- 
mandment. Besides  that,  Judas  Maccabeus  was  slain  in  a 
righteous  cause,  as  it  is  manifest  in  the  first  book  of  the 
Maccabees.  And  therefore  it  can  be  no  evident  argument 
of  the  vengeance  of  God,  that  he  was  slain  in  battle  in  a 
righteous  cause,  and  therefore  methinks  this  man  is  too 
malapert,  so  bluntly  to  enter  into  God's  judgment,  and  give 
sentence  in  that  matter,  before  he  is  called  to  counsel. 


Comparison  of  the  Paschal  Lamb  and  Sacrament.  67 

A    COMPARISON    BETWEEN     THE    PASCHAL    LAMB    AND    THE 
SACRAMENT    OF    THE    LORd's    SUPPER. 

From  Frith^s  Treatise  on  the  Sacrament. 

Now,  we  shall  shortly  express  the  pith  of  our  matter, 
and  borrow  the  figure  of  the  paschal  lamb,  which  is  in  all 
points  so  like.  That  the  offering  of  the  paschal  lamb  did 
signify  the  offering  of  Christ's  body,  is  plain  by  Paul,  who 
saith,  Christ  our  paschal  lamb  is  offered  up  for  us.  (1  Cor. 
V.)  When  the  children  of  Israel  were  very  sad  and  heavy 
for  their  sore  oppression  under  the  power  of  Pharaoh,  for 
the  more  miracles  were  showed  the  worse  were  they  hand- 
led, God  sent  unto  them  by  Moses,  that  every  household 
should  kill  a  lamb,  to  be  a  sacrifice  unto  God,  and  that 
they  should  eat  him,  with  their  staves  in  their  hands,  their 
loins  girded,  and  shoes  on  their  feet,  even  as  men  that 
were  going  a  hasty  journey.  This  lamb  must  they  eat 
hastily  and  make  a  joyful  maundy.*  Now,  because  they 
should  not  say,  that  they  could  not  be  merry,  for  their  op- 
pression, and  what  could  the  lamb  help  them;  he  added 
glad  tidings  unto  it,  and  said.  This  is  the  passing  by  of  the 
Lord,  who  this  night  shall  pass  by  you,  and  slay  all  the 
first-begotten  within  the  land  of  Egypt,  and  shall  deliver 
you  out  of  your  bondage,  and  bring  you  into  the  land  that 
he  hath  promised  unto  your  fathers.  Mark  the  process 
and  conveyance  of  this  matter;  for  even  likewise  it  is  in 
our  sacrament.  The  apostles  were  sad  and  heavy,  partly 
considering  the  bondage  of  sin  wherewith  they  were  op- 
pressed, and  partly  because  he  told  them  that  he  must  de- 
part from  them,  in  whom  they  did  put  all  their  hope  of 
their  deliverance.  While  they  were  in  this  heaviness, 
Christ  thought  to  comfort  them,  and  to  give  them  the  seal 
of  their  deliverance,  and  he  took  in  his  hand  bread,  blessed 
and  brake  it,  and  gave  it  to  his  disciples,  saying.  This  is 
my  body  which  shall  be  given  for  you.  For  this  night 
shall  the  power  of  Pharaoh,  that  devil,  be  destroyed,  and 
to-morrow  shall  you  be  delivered  from  Egypt,  the  place  of 
sin,  and  shall  take  your  journey  towards  the  heavenly 
mansion,  which  is  prepared  of  God  for  all  that  love  him. 
Now,  compare  them  together. 

*  The  Thursday  before  Easter;  so  called  from  the  mandate  or 
command  given  by  our  Lord  to  his  disciples  on  that  day  to  com- 
memorate the  sacrament  of  the  Lord's  Supper.  The  word  maundy 
was  used  to  signify  the  celebration  of  the  Sacrament. 


68  Frith, 

1.  The  paschal  lamb  was  instituted  and  eaten  the  night 
before  the  children  of  Israel  were  indeed  delivered  from 
Egypt.  Likewise,  was  the  sacrament  instituted  and  eaten 
the  night  before  we  were  delivered  from  our  sins. 

2.  The  paschal  lamb  was  a  very  lamb  indeed.*  And  so 
is  the  sacrament  very  bread  indeed. 

3.  The  paschal  lamb  was  called  the  passing-by  of  the 
Lord,  who  destroyed  the  power  of  Pharaoh,  and  delivered 
them.  The  sacrament  is  called  the  body  of  the  Lord,  who 
destroyed  the  power  of  the  devil,  and  delivered  us. 

4.  As  many  as  ate  the  paschal  lamb  in  faith,  were  very 
joyful  and  gave  God  great  thanks;  for  they  were  sure  the 
next  day  to  be  delivered  out  of  Egypt.  As  many  as  did 
eat  his  sacrament  in  faith,  were  joyful  and  gave  God  great 
thanks ;  for  ihey  were  sure  the  next  day  to  be  delivered 
from  their  sin. 

5.  They  that  did  not  eat  the  paschal  lamb  in  faith,  could 
not  be  joyful;  for  they  were  not  so  sure  of  deliverance 
from  the  power  of  Pharaoh.  They  that  did  not  eat  this 
sacrament  in  faith,  could  not  be  joyful;  for  they  were  not 
sure  of  deliverance  from  the  power  of  the  devil. 

6.  They  that  believed  the  word  of  the  Lord,  did  more 
eat  the  passing-by  of  the  Lord  which  should  deliver  them, 
than  they  did  the  lamb.  They  that  did  believe  the  word 
of  the  Lord,  did  more  eat  the  body  of  the  Lord,  which 
should  be  given  for  their  deliverance,  than  they  did  the 
bread.  For  that  doth  a  man  most  eat,  which  he  most  hath 
in  memory  and  most  revolveth  in  mind,  as  appears  by 
Christ.  (John  iv.)    I  have  meat  to  eat  that  ye  know  not  of. 

7.  They  that  believed  not  the  next  day  to  be  delivered 
from  Egypt,  did  not  eat  the  passing-by  of  the  Lord,  al- 
though they  ate  the  lamb.  They  that  believed  not  the 
next  day  to  be  delivered  from  sin,  did  not  eat  the  body  of 
the  Lord,  although  they  ate  the  bread. 

8.  The  children  of  Israel  were  but  once  delivered  from 
Egypt;  notwithstanding,  they  did  every  year  eat  the  lamb, 
to  keep  that  fact  in  perpetual  remembrance.  Even  so, 
Christ  bought  and  redeemed  us  but  once  for  all,  and  was 
offered  and  sacrified  but  once  for  all,  though  the  sacra- 
ment thereof  be  daily  broken  among  us,  to  keep  that  bene- 
fit in  continual  memory. 

9.  As  many  as  ate  the  paschal  lamb  in  faith,  and  believ- 
ed God's  word,  as  touching  their  deliverance  from  Egypt, 

*  A  real  lamb. 


Comparison  of  the  Paschal  Lamb  and  Sacrament.  69 

were  as  sure  of  their  deliverance  through  faith,  as  they 
were  sure  of  the  lamb  by  eating  it.  As  many  as  do  eat 
this  sacrament  in  faith,  and  believe  God's  word  as  touching 
their  deliverance  from  sin,  are  as  sure  of  their  deliverance 
through  faith,  as  they  are  sure  of  the  bread  by  eating  it. 

10.  As  many  as  ate  of  that  paschal  lamb,  did  magnify 
their  God,  testifying  that  he  only  was  the  God  Almighty, 
and  they  his  people  cleaving  to  him,  to  be  delivered  by  his 
power  from  all  danger.  As  many  as  eat  of  this  sacrament, 
do  magnify  their  God,  testifying  that  he  only  is  the  God 
Almighty,  and  they  his  people  cleaving  to  him  to  be  deliv- 
ered by  his  power  from  all  danger. 

11.  When  the  Israelites  were  delivered  from  Egypt,  they 
ate  nevertheless  the  paschal  lamb,  which  was  still  called 
the  passing-])y,  because  it  was  the  remembrance  of  the 
passing-by  of  the  Lord,  and  they  heartily  rejoiced,  offering 
him  sacrifice,  and  acknowledging  with  infinite  thanks,  that 
they  were  the  fellowship  of  them,  that  had  such  a  merciful 
God.  Now,  Christ's  elect  are  delivered  from  sin,  they  eat 
nevertheless  the  sacrament,  which  is  still  called  his  body 
that  once  died  for  their  deliverance,  and  heartily  rejoice, 
offering  to  him  the  sacrifice  of  praise,  and  acknowledging 
with  infinite  thanks,  that  they  are  of  the  fellowship  of  them 
that  have  such  a  merciful  God. 

12.  The  paschal  lamb,  when  afler  their  deliverance  it 
was  yearly  eaten,  brought  as  much  mirth  and  joy  unto 
them  that  did  eat  it  in  faith,  as  it  did  to  their  fathers  who 
felt  Pharaoh's  fury,  and  were  not  yet  delivered.  For  they 
knew  right  well  that  except  God  of  his  mercy  and  wonder- 
ful power  had  so  delivered  them,  they  should  also  them- 
selves have  been  bond  in  the  land  of  Egypt  and  under  that 
wicked  prince  Pharaoh;  of  which  bondage  they  greatly  re- 
joiced to  be  rid  already,  and  thanked  God  highly,  because 
they  found  themselves  in  that  plenteous  land,  which  God 
provided  for  them.  The  sacrament,  which  after  our  deli- 
verance is  yearly  and  daily  eaten,  brings  as  much  joy  unto 
us,  that  eat  it  in  faith,  as  it  did  to  the  apostles  who  were 
not  yet  delivered.  For  we  know  right  well,  that  except 
God  of  his  mercy  and  through  the  blood  of  his  Son,  had 
so  delivered  us,  we  should  also  ourselves  have  been  bond 
in  Egypt,  the  place  of  sin,  under  that  wicked  prince,  the 
devil;  of  which  bondage  we  greatly  rejoice  to  be  rid  al- 
ready, and  thank  God  highly  because  we  find  ourselves 
in  the  state  of  grace,  and  have  received  through  faith  the 


70  Frith. 

first  fruits  and  a  taste  of  the  Spirit,  who  testifies  unto  us 
that  we  are  the  children  of  God. 

This  maundy  of  remembrance  was  it  that  Paul  received 
of  the  Lord,  and  delivered  to  the  Corinthians  in  the  eleventh 
chapter.  For  though  he  borrow  one  property  and  simili- 
tude of  the  sacrament  in  the  tenth  chapter,  that  in  my  mind 
makes  neither  with  us  nor  against  us;  albeit,  some  think 
that  it  makes  wholly  for  the  exposition  of  Christ's  words. 
This  is  my  body.  But  in  my  mind  they  are  deceived;  for 
the  occasion  that  Paul  spake  of  it  in  the  tenth  chapter  was 
this; — The  Corinthians  had  knowledge  that  all  meats  were 
indifferent,  and  whether  it  were  offered  to  an  idol  or  not, 
that  the  meat  was  not  the  worse,  and  they  might  lawfully 
eat  of  it,  whether  it  were  sold  them  in  the  shambles,  or  set 
before  them  when  they  dined  and  supped  in  an  unfaithful 
man's  house;  asking  no  questions  except  some  man  did 
tell  them  that  it  was  offered  to  an  idol,  and  then  they  should 
not  eat  of  it,  for  offending  his  conscience,  that  so  told  them, 
albeit  they  were  else  ^ree  and  the  thing  indifferent;  this 
knowledge,  because  it  was  not  annexed  with  charity,  was 
the  occasion  of  great  offending.  For  by  reason  thereof 
they  sat  down  among  the  Gentiles  at  their  feasts,  where 
they  ate  in  the  honour  of  their  idols,  and  so  did  not  only 
wound  the  consciences  of  their  weak  brethren,  but  also 
committed  idolatry  indeed;  and  therefore  St.  Paul  said  unto 
them.  My  dearly  beloved,  flee  from  worshipping  of  idols; 
I  speak  unto  them  which  have  discretion.  Judge  ye  what 
I  say.  Is  not  the  cup  of  blessing  which  we  bless,  the  fel- 
lowship of  the  blood  of  Christ?  Is  not  the  bread  which 
we  break,  the  fellowship  of  the  body  of  Christ?  For  we, 
though  we  be  many,  are  yet  one  bread  and  one  body,  in- 
asmuch as  we  are  partakers  of  one  bread.  Christ  called 
himself  bread,  and  the  bread  his  body:  and  here  Paul  call- 
eth  us  bread,  and  the  bread  our  body.  Now,  may  you  not 
take  Paul  that  he  in  this  place  should  directly  expound 
Christ's  mind.  And  that  the  very  exposition  of  Christ's 
words,  when  he  said.  This  is  my  body,  should  be  that  it 
was  the  fellowship  of  his  body,  as  some  say,  which  seek- 
ing the  key  in  this  place  of  Paul,  lock  themselves  so  fast 
in,  that  they  can  find  no  way  out.  For  Christ  spake  those 
words  of  his  own  body,  which  should  be  given  for  us,  but 
the  fellowship  of  Christ's  body,  or  congregation,  was  not 
given  for  us.  And  so  he  meant  not  as  Paul  here  saith, 
but  meant  his  own  body.     For  as  Paul  calleth  the  bread 


Comparison  of  the  Paschal  Lamb  and  Sacrament.  71 

our  body  for  a  certain  property,  even  so  doth  Christ  call  it 
his  body  for  certain  other  properties.  In  that  the  bread 
was  broken,  it  was  Christ's  own  body;  signifying,  that  as 
that  bread  was  broken,  so  should  his  body  be  broken  for 
us.  In  that  it  was  distributed  unto  his  disciples,  it  was  his 
own  body;  signifying,  that  as  verily  as  the  bread  was  dis- 
tributed unto  them,  so  verily  should  the  death  of  his  body 
and  fruit  of  his  passion  be  distributed  to  all  faithful  folk. 
In  that  the  bread  strengtheneth  our  bodies,  it  is  his  own 
body;  signifying,  that  as  our  bodies  are  strengthened  and 
comforted  by  bread,  so  are  our  souls  by  the  faith  in  his 
body-breaking;  and  likewise  of  the  wine,  in  that  it  was 
so  distributed,  and  so  comforleth  us  and  makes  us  joyful. 
Furthermore,  the  bread  and  wine  have  another  property, 
for  the  which  it  is  called  our  body.  For  in  that  the  bread 
is  made  one  bread  of  many  grains  or  corns,  it  is  our  body; 
signifying,  that  though  we  be  many,  we  are  made  one 
bread,  that  is  to  say,  one  body.  And  in  that  the  wine  is 
made  one  wine  of  many  grapes,  it  is  our  body;  signifying, 
that  although  we  are  many,  yet  in  Christ  and  through 
Christ,  we  are  made  one  body  and  members  to  each  other. 
But  in  this  Christ  and  Paul  agree.  For  as  Paul  calleth  the 
bread  our  body,  and  us  the  bread,  because  of  this  property, 
that  it  is  made  one  of  many:  even  so,  doth  Christ  call  it 
his  body,  because  of  the  properties  before  rehearsed. 

Furthermore,  in  this  they  agree,  that  as  Paul's  words 
must  be  taken  spiritually,  for  I  think  there  i~;  no  man  so 
mad,  as  to  judge  that  the  bread  is  our  body  indeed,  although 
in  that  respect  it  represents  our  body — even  so  must 
Christ's  words  be  understood  spiritually,  that  in  those  pro- 
perties it  represents  his  very  body.  Now  when  we  come 
together  to  receive  this  bread,  then  by  the  receiving  of  it 
in  the  congregation  we  do  openly  testify,  that  we  all,  who 
receive  it,  are  one  body,  professing  one  Gotl,  one  faith,  and 
one  baptism,  and  that  the  body  of  Christ  was  broken,  and 
his  blood  shed,  for  the  remission  of  our  sins.  Now,  since 
we  so  do,  we  may  not  company  nor  sit  in  the  congregation 
or  fellowship  of  them  that  offer  unto  idols  and  eat  before 
them.  For  as  Paul  saith.  Ye  cannot  drink  the  cup  of  the 
Lord  and  the  cup  of  the  devils;  ye  cannot  be  partakers 
of  the  table  of  the  Lord  and  of  the  table  of  the  devils.  I 
would  not  that  you  should  have  fellowship  with  devils.  The 
heathen  who  offered  unto  idols,  were  the  fellowship  of 
devils;  and  not  because  they  ate  the  devil's  body  or  drank 


72  Frith, 

the  devil's  blood,  but  because  they  believed  and  put  their 
confidence  in  the  idol  or  devil  as  in  their  god,  and  all 
that  were  of  that  faith,  had  their  ceremonies,  and  gave 
hearty  thanks  to  their  god  with  that  feast  which  they  kept. 
They  came  to  one  place,  and  brought  their  meat  before 
the  idol  and  offered  it;  and  with  their  offering  gave  unto 
the  devil  godly  honour.  And  then  they  sat  down  and  ate 
the  offering  together,  giving  praise  and  thanks  unto  their 
god,  and  were  one  body  and  one  fellowship  of  the  devil; 
which  they  testified  by  eating  of  that  offering  before  that 
idol.  Now  St.  Paul  reprehends  the  Corinthians  for  bear- 
ing the  Gentiles  company  in  eating  before  the  idol.  For 
they  knew  that  the  meat  was  like  other  meat:  and  there- 
fore thought  themselves  free  to  eat  it  or  leave  it.  But 
they  perceived  not,  that  that  congregation  was  the  fellow- 
ship of  devils  which  were  there  gathered,  not  for  the  meat's 
sake,  but  for  to  thank  and  praise  the  idol  their  god  in 
whom  they  had  their  confidence.  And  all  that  there  as- 
sembled and  there  did  eat,  openly  testified  that  they  all 
were  one  body,  professing  one  faith  in  their  god,  that  idol ; 
so  Paul  rebuked  them,  for  because  that  by  their  eating,  in 
that  place  and  fellowship,  they  testified  openly  that  they 
were  of  the  devil's  body,  and  rejoiced  in  the  idol  their  god, 
in  whom  they  had  faith  and  confidence.  And  therefore 
saith  Paul,  that  they  cannot  both  drink  the  cup  of  the  Lord, 
testifying  him  to  be  their  God  in  whom  only  they  have 
trust  and  affiance,  and  the  cup  of  the  devil,  testifying  the 
idol  to  be  their  god  and  refuge. 

Here  you  may  note,  that  the  meat,  and  the  eating  of  it 
in  this  place  and  fellowship,  is  more  than  the  common 
meat  and  eating  in  other  places.  For  else  they  might 
lawfully  have  drunken  the  devil's  cup  with  them  the  one 
day,  and  the  cup  of  the  Lord  the  next  day  with  his  dis- 
ciples. What  was  it  more?  Verily,  it  was  meat,  which 
by  the  eating  of  it  in  that  place  and  fellowship,  did  testify 
openly  unto  all  men,  that  he  was  their  god  whose  cup  they 
drank,  and  before  whom  they  ate  in  that  fellowship;  and 
so  in  their  eating  they  praised  and  honoured  the  idol. 
And  therefore,  they  that  had  their  trust  in  the  living  God 
and  in  the  blood  of  his  Son  Christ,  might  not  eat  with 
them.  And  likewise,  it  is  in  the  sacrament,  the  bread  and 
the  eating  of  it  in  the  place  and  fellowship  where  it  is  re- 
ceived, is  more  than  common  bread.  What  is  it  more? 
Verily,  it  is  bread,  which  by  the  eating  of  it  in  that  place 


Comparison  of  the  Paschal  Lamb  and  Sacrament.  73 

and  fellowship,  doth  testify  openly  unto  all  men,  that  he  is 
our  very  God,  whose  cup  we  drink,  and  before  whom  we 
eat  in  that  fellowship,  and  that  we  put  all  our  affiance  in 
him  and  in  the  blood  of  his  Son  Christ  Jesus,  giving  God 
all  honour  and  infinite  thanks  for  his  great  love  wherewith 
he  loved  us,  as  it  is  testified,  in  the  blood  of  his  Son,  which 
was  shed  for  our  sins.  So  that  in  this  place  and  fellow- 
ship, may  no  man  eat  nor  drink  with  us,  but  he  that  is  of 
our  faith,  and  acknowledges  the  same  God  that  we  do. 

In  the  eleventh  chapter,  Paul  makes  much  mention  of  the 
maundy,  and  describes  it  to  the  uttermost.  First,  he  saith. 
When  ye  come  together  in  one  place,  a  man  cannot  eat  the 
Lord's  supper.  For  every  man  beginneth  afore  to  eat  his 
own  supper,  and  one  is  hungry  and  another  is  drunken. 
Have  ye  not  houses  to  eat  and  drink  in?  or  else  despise  ye 
the  congregation  of  God,  and  shame  them  that  have  not ; 
what  shall  I  say  unto  you?  shall  I  praise  you?  in  this  I 
praise  you  not.  Paul  instructed  according  to  Christ's  mind, 
that  the  Corinthians  should  come  together  to  eat  the  Lord's 
supper.  Which  lieth  not  so  much  in  the  carnal  eating,  as 
in  the  spiritual;  and  is  greatly  desired  to  be  eaten,  not  by 
the  hunger  of  the  body,  but  by  the  hunger  of  the  faithful 
heart,  which  is  eager  to  publish  the  praise  of  the  Lord  and 
give  him  hearty  thanks,  and  move  others  to  the  same;  that 
of  many,  praise  might  be  given  unto  our  most  merciful 
Father,  for  the  love  which  he  showed  us  in  the  blood  of 
his  own  most  dear  Son,  Christ  Jesus ;  wherewith  we  are 
washed  from  our  sins,  and  surely  sealed  unto  everlasting 
life.  With  such  hunger  did  Christ  eat  the  paschal  lamb, 
saying  to  his  disciples,  I  have  inwardly  desired  to  eat  this 
Easter  lamb  with  you  before  that  I  suffer.  Christ's  inward 
desire  was  not  to  fill  his  belly  with  his  disciples,  but  he  had 
a  spiritual  hunger;  both  to  praise  his  Father  with  them, 
for  their  bodily  deliverance  out  of  the  land  of  Egypt,  and 
especially  to  alter  the  paschal  lamb  and  memory  of  the 
carnal  deliverance,  into  the  maundy  of  joy  and  thanksgiv- 
ing for  our  spiritual  deliverance  out  of  the  bondage  of  sin. 
Insomuch,  that  when  Christ  knew  that  it  was  his  Father's 
will  and  pleasure,  that  he  should  suffer  for  our  sins,  where- 
in his  honour,  glory,  and  praise  should  be  published,  then 
was  it  a  pleasure  unto  him,  to  declare  unto  his  disciples 
that  great  benefit,  unto  his  Father's  praise  and  glory.  And 
so  he  did  institute,  that  we  should  come  together  and  break 
the  bread  in  the  remembrance  of  his  body-breaking  and 

FRITH.  37 


74  Frith, 

blood-shedding ;  and  that  we  should  eat  it  together,  rejoic- 
ing with  each  other  and  declaring  his  benefits. 

Now  the  Corinthians  were  fallen  from  this  hunger,  and 
came  not  together  to  the  intent  that  God's  praise  should  be 
published  by  them  in  the  midst  of  the  congregation,  but 
came  to  feed  their  flesh  and  to  make  carnal  cheer.  Inso- 
much, that  the  rich  would  have  meat  and  drink  enough, 
and  take  such  abundance,  that  they  would  be  drunken,  and 
so  made  it  their  own  supper  and  not  the  Lord's,  as  Paul 
saith,  and  did  eat  only  the  bread  and  meat,  and  not  the 
body-breaking,  as  I  have  before  said:  and  the  poor  which 
had  not,  that  is  to  say,  that  had  no  meat  to  eat,  were 
ashamed  and  hungry,  and  so  could  not  rejoice  and  praise 
the  Lord ;  by  the  reason  that  the  delicate  fare  of  the  rich, 
was  an  occasion  for  the  poor  to  lament  their  poverty,  and 
thus  the  rich  did  neither  praise  God  themselves,  nor  suffer- 
ed the  poor  to  do  it,  but  were  an  occasion  to  hinder  them. 

They  should  have  brought  their  meat  and  drink  and 
have  divided  it  with  their  poor  brethren,  that  they  might 
have  been  joyful  together,  and  so  have  given  them  occa- 
sion to  be  joyful,  and  rejoice  in  the  Lord  with  thanksgiving. 
But  they  had  neither  desire  to  praise  God,  nor  to  comfort 
their  neighbour.  Their  faith  was  feeble  and  their  charity 
cold,  and  they  had  no  regard,  but  to  fill  their  body  and  feed 
their  flesh:  and  so  they  despised  the  poor  congregation  of 
God,  whom  they  should  have  honoured  for  the  spirit  that 
was  in  them,  and  the  favour  that  God  had  showed  indifl^er- 
ently  unto  them  in  the  blood  of  his  Son  Christ.  When  Paul 
perceived  that  they  were  thus  fleshly  minded,  and  had  no 
mind  unto  that  spiritual  maundy  which  chiefly  should  there 
be  advertised,  he  reproved  them  severely,  rehearsing  the 
words  of  Christ, — That  which  I  gave  unto  you,  I  received 
of  the  Lord.  For  the  Lord  Jesus  the  same  night  in  the 
which  he  was  betrayed,  took  bread,  and  thanked,  and  brake 
it,  and  said.  Take  ye  and  eat  ye,  this  is  my  body  which  is 
broken  for  you,  this  do  ye  in  the  remembrance  of  me.  Afler 
the  same  manner  he  took  the  cup  when  supper  was  done, 
saying,  This  cup  is  the  new  testament  in  my  blood,  this  do 
ye  as  oft  as  ye  drink  it  in  the  remembrance  of  me.  For 
as  oft  as  ye  shall  eat  this  bread  and  drink  of  this  cup,  ye 
shall  show  the  Lord's  death  till  he  come.  As  though  he 
should  say,  Ye  Corinthians  are  much  to  blame  who  at  this 
supper  seek  the  food  of  your  flesh.  For  it  was  instituted 
of  Christ,  not  for  the  intent  to  nourish  the  belly,  but  to 


Comparison  of  the  Paschal  Lamb  and  Sacrament.  75 

strengthen  the  heart  and  soul  in  God.  And  by  this  you 
may  know  that  Christ  so  meant.  For  he  calls  it  his  body, 
which  is  given  for  you;  so  that  the  name  itself  might  tes- 
tify unto  you,  that  in  this  supper  you  should  more  eat  his 
body  which  is  given  for  you,  (by  digesting  that  in  your 
soul,)  than  the  bread,  which  by  the  breaking,  and  the  dis- 
tributing of  it,  doth  represent  his  body-breaking,  and  the 
distributing  thereof  unto  all  that  are  faithful.  And  that  he 
so  meaneth,  is  evident  by  the  words  following,  which  say, 
This  do  in  the  remembrance  of  me :  and  likewise  of  the  cup. 
And  finally,  concluding  of  both,  Paul  saith.  As  often  as  ye 
shall  eat  this  bread  and  drink  of  this  cup,  (in  this  place  and 
fellowship,)  ye  shall  show  the  Lord's  death  until  he  come, 
praising  the  Lord  for  the  death  of  his  Son,  and  exhorting 
others  to  do  the  same,  rejoicing  in  him  with  infinite  thanks. 
A  nd  therefore  ye  are  to  blame,  which  seek  only  to  feed  the 
^elly  with  that  which  was  only  instituted  to  feed  the  soul. 
A.nd  thereupon  it  follows : — Wherefore,  whosoever  doth  eat 
o'this  bread  and  drink  of  this  cup  unworthily,  is  guilty  of 
'he  body  and  blood  of  the  Lord.  He  eateth  this  bread 
'  nworthily,  who  regards  not  the  purpose  for  which  Christ 
id  institute  it,  who  comes  not  to  it  with  spiritual  hunger, 
o  eat  through  faith  his  very  body,  which  the  bread  repre- 
sents by  the  breaking  and  distributing  of  it;  who  comes 
not  with  a  joyful  heart,  giving  God  hearty  thanks  for  his 
deliverance  from  sin;  who  does  not  much  more  eat  in  his 
heart  the  death  of  Christ's  body,  than  he  does  the  bread 
with  his  mouth. 

Now,  since  the  Corinthians  only  sought  their  belly  and 
flesh,  and  forgot  God's  honour  and  praise,  for  which  it  was 
instituted,  that  thanks  should  be  given  by  the  remembrance 
of  his  body-breaking  for  us,  they  ate  it  to  God's  dishonour, 
and  to  their  neighbour's  hinderance,  and  to  their  own  con- 
demnation ;  and  so  for  lack  of  faith  were  guilty  of  Christ's 
body,  which  (by  faith)  they  should  there  chiefly  have  eaten 
to  their  soul's  health.  And  therefore  it  follows: — Let  a 
man  therefore  examine  himself,  and  so  let  him  eat  of  the 
bread  and  drink  of  the  cup.  This  proving  or  examining 
of  a  man's  self,  is  first  to  think  with  himself,  with  what  de- 
sire he  comes  unto  the  maundy,  and  will  eat  that  bread — 
whether  he  be  sure  that  he  is  the  child  of  God  and  in  the 
faith  of  Christ,  and  whether  his  conscience  do  bear  him 
witness  that  Christ's  body  was  broken  for  him;  and  whe- 
ther the  desire  that  he  hath  to  praise  God,  and  thank  him 


76  Frith. 

with  a  faithful  heart  in  the  midst  of  the  brethren,  do  drive 
him  thitherward?  Or  else,  whether  he  do  it  for  the  meat's 
sake  or  to  keep  the  custom?  for  then  were  it  better  that  he 
were  away.  For  he  that  eateth  or  drinketh  unworthily, 
eateth  and  drinketh  his  own  damnation,  because  he  maketh 
no  diflerence  of  the  Lord's  body.  That  is,  as  it  is  said 
before,  he  that  regards  not  the  purpose  for  which  it  was 
instituted,  and  puts  no  difference  between  his  eating  and 
other  eating;  for  other  eating  doth  only  serve  the  belly, 
but  this  eating  was  instituted  and  ordained,  to  serve  the 
soul  and  inward  man.  And  therefore,  he  that  abuseth  it 
to  the  flesh,  eateth  and  drinketh  his  own  damnation.  And 
he  comes  unworthily  to  the  maundy,  where  the  sacrament 
of  Christ's  body  is  eaten ;  yea,  where  the  body  of  the  Lord 
is  eaten,  not  carnally  with  the  teeth  and  belly,  but  spiritu- 
ally with  the  heart  and  faith. 

Upon  this  follows  the  text.  For  this  cause  many  are  weak 
and  sick  among  you,  and  many  sleep.  If  we  had  truly 
judged  ourselves,  we  should  not  have  been  judged;  when 
Ave  are  judged  of  the  Lord,  we  are  chastened  because  we 
should  not  be  condemned  with  the  world.  Wherefore,  my 
brethren,  when  ye  come  together  to  eat,  tarry  one  for  an- 
other. If  a  man  hunger  let  him  eat  at  home,  that  ye  come 
not  together  unto  condemnation.  For  this  cause,  that  is, 
lor  lack  of  good  examining  of  ourselves  as  is  before  said, 
many  are  weak  and  sick  in  the  faith,  and  many  asleep,  and 
have  lost  their  faith  in  Christ's  blood,  for  lack  of  remem- 
brance of  his  body-breaking  and  blood-shedding.  Yea,  and 
not  that  only,  but  many  were  weak  and  sick,  even  stricken 
with  bodily  diseases  for  abusing  the  sacrament  of  his  body, 
eating  the  bread  with  their  teeth,  and  not  his  body  with 
their  heart  and  mind,  and  peradventure  some  were  slain 
for  it  by  the  stroke  of  God,  who  if  they  had  truly  judged 
and  examined  themselves,  for  what  intent  they  came  thither 
and  why  it  was  instituted,  should  not  have  been  so  judged 
and  chastened  of  the  Lord.  For  the  Lord  doth  chasten  to 
bring  us  unto  repentance,  and  to  mortify  our  rebellious 
members,  that  we  may  remember  him.  Here  you  may 
shortly  perceive  the  mind  of  Paul. 


THE  HISTORY 


DR.  ROBERT  BARNES. 


From  the  Acts  and  Monuments  of  John  Fox. 

The  first  bringing  up  of  Dr.  Robert  Barnes  from  a  child,  was 
in  the  university  of  Cambridge,  and  he  was  made  a  novice  in 
the  house  of  the  Augustine  friars  in  that  place.*  He  being 
very  apt  unto  learning,  did  so  profit,  that  by  the  help  of  his 
friends,  he  was  removed  from  thence  to  the  university  of  Lo- 
vain,  in  Brabant,  where  he  remained  certain  years,  and  greatly 
profited  in  the  study  of  the  tongues,  «.nd  there  proceeded  doc- 
tor in  divinity.  From  thence  he  returned  again  into  England, 
and  was  made  prior  and  master  of  the  house  of  the  Augustines, 
in  Cambridge. 

At  that  time  (about  1520)  the  knowledge  of  good  letters  was 
scarcely  entered  into  the  university,  all  things  being  full  of 
rudeness  and  barbarity,  saving  in  very  few,  which  were  little 
known  and  secret.  Whereupon  Barnes,  having  some  feeling  of 
better  learning  and  authors,  began  in  his  house  to  read  Terence, 
Plautus,  and  Cicero ;  so  that  what  with  his  industry,  pains,  and 
labour,  and  with  the  help  of  Thomas  Parnel,  his  scholar,  whom 
he  brought  from  Lovaine  with  him,  he  caused  the  house  shortly 
to  flourish  with  good  letters,  and  made  a  great  part  of  the  house 
learned,  as  master  Cambridge,  master  Field,  master  Coleman, 
master  Burley,  master  Coverdale,  with  divers  others  of  the  uni- 
versity, that  sojourned  there  for  learning's  sake.     After  these 

*  Dr.  Barnes  was  a  native  of  Lynn,  where  he  was  born  about  the  end 
of  the  fifteenth  century.  He  passed  through  the  schools  at  Cambridge 
in  1514.  His  history,  as  given  in  Fox's  Acts  and  Monuments,  is  reprinted 
here  on  account  of  the  particulars  it  contains  relative  to  cardinal  Wolsey, 
and  the  early  days  of  the  Reformation,  which  ought  not  to  be  omitted  in 
this  collection  of  the  writings  of  the  British  Reformers. 

37*  (77) 


78  Barnes. 

foundations  laid,  then  did  he  read  openly  in  the  house  Paul's 
epistles,  and  put  by  Duns  and  Dorbel,*  and  yet  he  was  a  ques- 
tionary  himself.  And  because  he  would  have  Christ  there  taught 
and  his  holy  word,  he  turned  their  unsavoury  problems  and 
fruitless  disputations  to  other  better  matter  of  the  holy  scrip- 
tures, whereby  in  short  space  he  made  divers  good  divines. 
The  same  order  of  disputation,  which  he  kept  in  his  house,  he 
observed  likewise  in  the  university  abroad,  when  he  should  dis- 
pute with  any  man  in  the  common  schools.  And  the  first  man 
that  answered  doctor  Barnes  in  the  scriptures,  was  master 
Stafford  for  his  form  to  be  bachelor  of  divinity,  which  disputa- 
tion was  marvellous  in  the  sight  of  the  great  blind  doctors,  and 
joyful  to  the  godly-spirited. 

Thus  Barnes,  what  with  his  reading,  disputation,  and  preach- 
ing, became  famous  and  mighty  in  the  scriptures,  preaching 
ever  against  the  bishops  and  hypocrites,  and  yet  did  not  see  his 
inward  and  outward  idolatry,  which  he  both  taught  and  main- 
tained, till  that  good  master  Bikiey,  the  martyr,  with  others, 
converted  him  wholly  unto  Christ. 

The  first  sermon  that  ever  he  preached  of  this  truth,  was  the 
Sunday  before  Christmas-day,  (1525,)  at  St.  Edward's  church, 
belonging  to  Trinity  hall,  in  Cambridge,  by  the  pease-market ; 
his  theme  was  the  epistle  of  the  same  Sunday,  "  Rejoice  in  the 
Lord,  &c."  And  he  so  postilled  f  the  whole  epistle,  following 
the  scripture  and  Luther's  postil,  that  for  that  sermon  he  was 
immediately  accused  of  heresy  by  two  fellows  of  King's  hall. 
Then  the  godly  learned  in  Christ,  both  of  Pembroke  hall,  St. 
John's,  Peter  house.  Queen's  college,  the  King's  college,  Gon- 
well  hall,  and  Bene't  college,  showed  themselves,  and  flocked 
together  in  open  sight,  both  in  the  schools  and  at  open  sermons 
at  St.  Mary's  and  at  the  Augustines,  and  at  other  disputations, 
and  then  they  conferred  continually  together. 

The  house  that  they  resorted  most  commonly  unto  was  the 
White-horse,  which  for  despite  of  them,  to  bring  God's  word 
into  contempt,  was  called  Germany.  This  house  especially  was 
chosen  because  of  them  of  St.  John's.  The  King's  college 
and  the  Queen's  college  men  came  in  on  the  back  of  the  house. 
At  this  time  much  trouble  began  to  ensue.  The  adversaries  of 
Dr.  Barnes  accused  him  in  the  regent  house  before  the  vice- 

*  The  divinity  of  the  schools.  t  Expounded. 


Life.  79 

chancellor,  where  his  articles  were  presented  with  him  and 
received,  he  promising'  to  make  answer  at  the  next  convocation, 
and  so  it  was  done.  Then  Dr.  Nottoris,  a  rank  enemy  to  Christ, 
moved  Dr.  Barnes  to  recant,  but  he  refused  so  to  do,  which 
appears  in  his  book  that  he  made  to  king  Henry  VIII.  in 
English,  confuting  the  judgment  of  cardinal  Wolsey,  and  the 
residue  of  the  papistical  bishops,  and  so  for  the  time  he  stood 
steadfast.  And  this  tragedy  continued  in  Cambridge,  one  preach- 
ing against  another,  in  trying  out  God's  truth,  until  within  six 
days  of  Shrovetide.  Then  suddenly  was  sent  down  to  Cam- 
bridge a  serjeant-at-arms,  called  master  Gibson,  dwelling  in  St. 
Thomas  the  apostle's  in  London,  who  suddenly  arrested  Dr. 
Barnes  openly  in  the  convocation-house,  to  make  all  others 
afraid ;  and  privily  they  had  determined  to  make  search  for 
Luther's  books,  and  all  the  German  works  suddenly. 

But  good  Dr.  Forman  of  the  Queen's  college  sent  word  im- 
mediately thereof,  to  the  chambers  of  those  that  were  suspected, 
who  were  in  number  thirty  persons.  But,  God  be  praised,  they 
were  conveyed  away  by  the  time  that  the  serjeant-at-arms,  the 
vice-chancellor,  and  the  proctors  were  at  every  man's  chamber, 
going  directly  to  the  place  where  the  books  lay,  whereby  it  was 
perceived  that  there  were  some  privy  spies  amongst  that  small 
company.  That  night  they  studied  together,  and  gave  him 
his  answer,  which  anwer  Dr.  Barnes  carried  with  him  to 
London  the  next  morning,  which  was  the  Tuesday  before 
Shrove  Sunday,  and  came  on  the  Wednesday  to  London,  and  lay 
at  master  Parnel's  house,  by  the  stocks.  In  the  morning  he 
was  carried  by  the  serjeant-at-arms  to  cardinal  Wolsey,  to 
Westminster,  waiting  there  all  day,  but  could  not  speak  with 
him  till  night.  Then  by  reason  of  Dr.  Gardiner,  secretary  to 
the  cardinal,  of  whose  familiar  acquaintance  he  had  been  before, 
and  master  Fox,  master  of  the  wards,  he  spoke  the  same  night 
with  the  cardinal  in  his  chamber  of  state,  kneeling  on  his 
knees.  Then,  said  the  cardinal  to  them,  "  Is  this  Dr.  Barnes 
your  man,  that  is  accused  of  heresy  ]" — "  Yea,  and  please  your 
grace,  and  we  trust  you  shall  find  him  reformable,  for  he  is  both 
well  learned  and  wise." 

"  What,  master  doctor,  said  the  cardinal,  had  you  not  a  suf- 
ficient scope  in  the  scriptures  to  teach  the  people,  but  that  my 
golden  shoes,  my  poleaxes,  my  pillars,  my  golden  cushions,  my 
crosses  did  so  sorely  offend  you,  that  you  must  make  us  appear 


80  Barnes. 

ridiculous  amongst  the  people?*  We  were  joUily  that  day 
laughed  to  scorn.  Verily,  it  was  a  sermon  more  fit  to  be 
preached  on  a  stage  than  in  a  pulpit ;  for  at  the  last  you  said,  I 
wear  a  pair  of  red  gloves,  I  should  say,  bloody  gloves,  said  you, 
that  I  should  not  be  cold  in  the  midst  of  my  ceremonies."  And 
Dr.  Barnes  answered,  "  I  spake  nothing  but  the  truth  out  of  the 
scriptures,  according  to  my  conscience,  and  according  to  the  old 
doctors;"  and  then  he  delivered  to  him  six  sheets  of  paper 
written,  to  confirm  and  corroborate  his  sayings. 

He  received  them,  smiling  on  him,  and  saying,  "  We  per- 
ceive then,  that  you  intend  to  stand  to  your  articles,  and  to 
show  your  learning." 

"  Yea,"  said  Barnes,  "  that  I  do  intend,  by  God's  grace,  with 
your  lordship's  favour." 

He  answered,  "  Such  as  you  are,  do  bear  us  and  the  catholic 
church  little  favour.  I  will  ask  you  a  question;  whether  do 
you  think  it  more  necessary,  that  I  should  have  all  this  royalty, 
because  I  represent  the  king's  majesty's  person  in  all  the  high 
courts  of  this  realm,  to  the  terror  and  keeping  down  of  all  re- 
bellions, treasons,  traitors,  all  the  wicked  and  corrupt  members 
of  this  commonwealth  ;  or  to  be  as  simple  as  you  would  have  us; 
to  sell  all  these  aforesaid  things,  and  to  give  it  to  the  poor,  and 
so  to  put  away  this  majesty  of  a  princely  dignity,  which  is  a  terror 
to  all  the  wicked,  and  to  follow  your  counsel  in  this  behalf]" 

He  answered,  "  I  think  it  necessary  to  be  sold  and  given  to 
the  poor.  For  this  is  not  comely  for  your  calling ;  nor  is  the 
king's  majesty  maintained  by  your  pomp  and  poleaxes,  but  by 
God,  who  saith,  Kings  and  their  majesties  reign  and  stand 
by  me." 

Then  answered  he,  "  Lo,  master  doctors,  here  is  the  learned 
wise  man,  that  you  told  me  of."  Then  they  kneeled  down  and 
said,  "  We  desire  your  grace  to  be  good  unto  him,  for  he  will 
be  reformable." 

*  Strype  says  of  cardinal  Wolsey,  "  That  outward  appearance  which  he 
delighted  to  show  himself  to  the  world  in,  bespake  the  intolerable  lofti- 
ness and  vanity  of  his  mind.  For  besides  all  the  state  and  magnificence 
of  his  house  and  officers  which  is  related  by  Cavendish,  his  habit  was 
most  gorgeous.  It  was  great  that  his  upper  vesture  was  all  of  scarlet,  or 
else  of  fine  crimson  taffeta  or  crimson  satin  ingrained;  he  wore  red  gloves 
as  well  as  a  red  hat ;  but  greater  still  that  he  wore  shoes  of  silver  and  gilt, 
set  with  pearls  and  precious  stones ;  having  also  two  crosses  of  silver,  and 
two  poll-axes  and  pillars  of  silver  and  gih,  and  golden  cushions  carried 
before  him. — Memorials,  i.  p.  184. 


Life.  81 

Then  said  he,  "  Stand  you  up ;  for  your  sakes  and  the  uni- 
versity, we  will  be  good  unto  him.  How  say  you,  master 
doctor,  do  you  not  know  that  I  am  Legatus  de  latere,*  and  that 
I  am  able  to  dispense  in  all  matters  concerning  religion  within 
this  realm,  as  much  as  the  pope  may  ?"  He  said,  "  I  know  it  to 
be  so." 

"  Will  you  then  be  ruled  by  us,  and  we  will  do  all  things  for 
your  honesty,  and  for  the  honesty  of  the  university." 

He  answered,  "  I  thank  your  grace  for  your  good  will ;  I 
will  stick  to  the  holy  scripture,  and  to  God's  book,  according 
to  the  simple  talent  that  God  hath  lent  me." 

"  Answer  well,"  said  he,  "  thou  shalt  have  thy  learning  tried 
to  the  uttermost,  and  thou  shalt  have  the  law." 

Then  Dr.  Barnes  required  that  he  might  have  justice  with 
equity,  and  forthwith  he  should  have  gone  to  the  Tower,  but 
that  Gardiner  and  Fox  became  his  sureties  that  night,  and  so  he 
came  home  to  master  Parnel's  house  again,  and  that  night  fell 
to  writing  again  and  slept  not,  master  Coverdale,  master  Good- 
win, and  master  Field  being  his  writers ;  and  in  the  morning 
he  came  to  York-place  to  Gardiner  and  Fox,  and  by-and-by  he 
was  committed  to  the  serjeant-at-arms  to  bring  him  into  the 
chapter-house  at  Westminster  before  the  bishops  and  the  abbot 
of  Westminster,  called  Islip. 

The  same  time  when  Dr.  Barnes  should  appear  before  the 
cardinal,  there  were  five  Stilliard-menf  to  be  examined  for 
Luther's  books  and  Lollardy ;  but  after  they  spied  Barnes,  they 
set  the  others  aside,  and  asked  the  serjeant-at-arms  what  was 
his  errand.  He  said  he  had  brought  one  Dr.  Barnes  to  be  ex- 
amined of  heresy,  and  presented  both  his  articles  and  his  accu- 
sers. Then  immediately  after  a  little  talk,  they  swore  him,  and 
laid  his  articles  to  him.  Who,  like  as  he  answered  the  cardi- 
nal before,  so  said  he  unto  them ;  and  then  he  offered  the  book 
of  his  probations  unto  them.  Who  asked  him,  whether  he  had 
another  for  himself,  and  he  said,  "  Yea ;"  showing  it  unto  them. 
Who  then  took  it  from  him,  and  said  they  should  have  no  lei- 
sure to  dispute  with  him  at  that  present,  for  other  affairs  of  the 
king's  majesty,  which  they  had  to  do,  and  therefore  bade  him 

*  The  pope's  legate. 

t  German  merchants,  called  Easterlings  or  merchants  of  the  Stilliard, 
who  dwelt  at  the  place  no\v  called  the  Steel-yard  in  Thames-street,  and 
were  allowed  particular  privileges. 


82  Barnes. 

stand  aside.  Then  they  called  the  Stilliard-men  again,  one  by 
one,  and  when  they  were  examined,  they  called  forth  the  master 
of  the  Fleet  prison,  and  they  were  all  committed  to  the  Fleet. 
Then  they  called  Dr.  Barnes  again,  and  asked  him  whether  he 
would  subscribe  to  his  articles  or  no ;  he  subscribed  willingly  ; 
and  they  committed  him  and  Parnel  to  the  Fleet  with  the 
others.  There  they  remained,  till  Saturday  morning,  and  the 
warden  of  the  Fleet  was  commanded  that  no  man  should  speak 
with  him. 

On  the  Saturday  he  came  again  before  them  into  the  chapter- 
house, and  there  with  the  Stilliard-men  remained  till  five 
o'clock  at  nighi.  And  after  long  disputations,  threatenings 
and  scornings,  about  five  o'clock  at  night  they  called  him,  to 
know  whether  he  wou^d  abjure  or  burn.  He  was  then  in  a 
great  agony,  and  though'  rather  to  burn  than  to  abjure.  But 
then  was  he  sent  again  to  have  the  counsel  of  Gardiner  and 
Fox,  and  they  persuaded  him  rather  to  abjure  than  to  burn,  be- 
cause, they  said,  he  should  do  more  in  time  to  come,  and  with 
divers  other  persuasions,  that  were  mighty  in  the  sight  of  rea- 
son and  foolish  flesh.  Upon  that,  kneeling  upon  his  knees,  he 
consented  to  abjure,  and  the  abjuration  being  put  in  his  hand, 
he  abjured  as  it  was  there  written,  and  then  he  subscribed  with 
his  own  hand ;  and  yet  they  would  scarcely  receive  him  into 
the  bosom  of  the  church,  as  they  termed  it.  Then  they  put  him 
to  an  oath,  and  charged  him  to  execute,  do,  and  fulfil  all  that 
they  commanded  him,  and  he  promised  so  to  do. 

Then  they  commanded  the  warden  of  the  Fleet  to  carry  him 
and  his  fellows  to  the  place  from  whence  he  came,  and  to  be 
kept  in  close  prison,  and  in  the  morning  to  provide  five  fagots 
for  Dr.  Barnes  and  the  four  Stilliard-men.  The  fifth  Stilliard- 
man  was  commanded  to  have  a  taper  of  five  pounds  weight  to 
be  provided  for  him,  to  offer  to  the  rood  of  Northen  in  Paul's,* 
and  all  these  things  to  be  ready  by  eight  of  the  clock  in  the 
morning ;  and  that  he  with  all  that  he  could  collect  with  bills 
and  gleaves,  and  the  knight  marshal  with  all  his  tipstaves  that 
he  could  gather,  should  bring  them  to  Paul's  and  conduct  them 
home  again.  In  the  morning  they  were  all  ready  by  their  hour 
appointed  in  Paul's  church,  the  church  being  so  full  that  no  man 
could  get  in.  The  cardinal  had  a  scaffold  made  on  the  top  of  the 

*  A  crucifix  or  representation  of  the  crucifixion  at  the  north  door  of 
St.  Paul's. 


Life.  83 

stairs  for  himself,  with  six  and  thirty  abbots,  mitred  priors,  and 
bishops,  and  he  in  his  whole  pomp  mitred,  which  Barnes  spake 
against,  sat  there  enthroned,  his  chaplains  and  spiritual  doctors  in 
gowns  of  damask  and  satin,  and  he  himself  in  purple,  (scarlet,) 
even  like  a  bloody  antichrist.  And  there  was  a  new  pulpit  erect- 
ed on  the  top  of  the  stairs  also,  for  the  bishop  of  Rochester  to 
preach  against  Luther  and  Dr.  Barnes ;  and  great  baskets  full 
of  books  standing  before  them  within  the  rails,  which  were 
commanded,  after  the  great  fire  was  made  afore  the  rood  of 
Northen,  there  to  be  burned,  and  these  heretics  after  the  sermon 
to  go  thrice  about  the  fire  and  to  cast  in  their  fagots. 

Now  while  the  sermon  was  a  doing.  Dr.  Barnes  and  the 
Stilliard-men  were  commanded  to  kneel  down  and  ask  God  for- 
giveness, the  catholic  church,  and  the  cardinal's  grace ;  and 
after  that,  he  was  commanded  at  the  end  of  the  sermon  to 
declare  that  he  was  more  charitably  handled  than  he  deserved, 
or  was  worthy,  his  heresies  were  so  horrible  and  so  detestable, 
and  once  again  he  kneeled  down  on  his  knees,  desiring  the 
people  to  forgive  and  to  pray  for  him ;  and  so  the  cardinal  de- 
parted under  a  canopy  with  all  his  mitred  men  with  him,  till  he 
came  to  the  second  gate  of  Paul's,  and  then  he  took  his  mule, 
and  the  mitred  men  came  back  again.  Then  these  poor  men, 
being  commanded  to  come  down  from  the  stage,  (whereon  the 
sweepers  use  to  stand  when  they  sweep  the  church),  the  bishops 
sat  them  down  again,  and  commanded  the  knight  marshal  and 
the  warden  of  the  Fleet,  with  their  company,  to  carry  them 
about  the  fire,  and  so  were  they  brought  to  the  bishops,  and 
there  for  absolution  kneeled  down.  Rochester  then  stood  up 
and  declared  unto  the  people,  how  many  days  of  pardon  and 
forgiveness  of  sins  they  had  for  being  at  that  sermon,  and  there 
absolved  Dr.  Barnes  with  the  others,  and  showed  the  people 
that  they  were  received  into  the  church  again. 

This  done,  the  warden  of  the  Fleet  and  the  knight  marshal 
were  commanded  to  have  them  to  the  Fleet  again,  and  were 
charged  that  they  should  have  the  liberty  of  the  Fleet,  as  other 
prisoners  had,  and  that  their  friends  might  resort  unto  them, 
and  there  to  remain  till  the  lord  cardinal's  pleasure  was  known. 

After  that  Bsrrnes  had  continued  there  in  the  Fleet  the  space 
of  half  a  year,  at  length  being  delivered,  he  was  committed  to 
be  a  free  prisoner  at  the  Austin-friars  in  London.  When  those 
caterpillars  and  bloody  men  had  there  undermined  him,  they 


84  Barnes. 

complained  again  to  the  lord  cardinal.  Whereupon  he  was  re- 
moved to  the  Austin-friars  of  Northampton,  there  to  be  burned. 
Yet  he  himself  understanding  nothing  thereof,  but  supposing 
still,  that  he  should  there  remain  and  continue  in  free  prison, 
at  last,  one  master  Home,  who  had  brought  him  up,  and  was 
his  special  friend,  having  intelligence  of  the  writ,  which  should 
shortly  be  sent  down  to  burn  him,  gave  him  counsel  to  feign 
himself  to  be  in  despair — and  that  he  should  write  a  letter  to 
the  cardinal  and  leave  it  on  his  table  where  he  lay,  and  a  paper 
by,  to  declare  whither  he  was  gone  to  drown  himself,  and  to 
leave  his  clothes  in  the  same  place ;  and  there  another  letter  to 
be  left  to  the  mayor  of  the  town  to  search  for  him  in  the  water, 
because  he  had  a  letter  written  in  parchment  about  his  neck, 
closed  in  wax  for  the  cardinal,  which  should  teach  all  men  to 
beware  by  his  example.  Upon  this,  they  were  seven  days  in 
searching  for  him,  but  he  was  conveyed  to  London  in  a  poor 
man's  apparel,  and  so  tarried  not  there,  but  took  shipping  and 
went  by  sea  to  Antwerp,  and  so  to  Luther,  and  there  fell  to 
study,  till  he  had  made  an  answer  to  all  the  bishops  of  the  realm 
and  had  made  a  book  entitled.  The  acts  of  the  Roman  pontiffs ; 
and  another  book,  with  a  supplication  to  king  Henry.  Imme- 
diately it  was  told  the  cardinal  that  he  was  drowned,  and  he 
said,  "Perish  his  memory  with  his  name."  But  this  did  light 
upon  himself  shortly  after,  who  wretchedly  died  at  Leicester. 

In  the  same  season  Dr.  Barnes  was  made  strong  in  Christ, 
and  got  favour  both  of  the  learned  in  Christ,  and  foreign 
princes  in  Germany,  and  was  great  with  Luther,  Melancthon, 
Pomeranus,  Justus  Jonas,  Hegendorphinus,  and  ^pinus,  and 
with  the  duke  of  Saxony,  and  with  the  king  of  Denmark,  which 
king  of  Denmark  in  the  time  of  More  and  Stokesley  sent  him 
with  the  Lubeckers,  as  an  ambassador  to  king  Henry  the  eighth.* 
He  lay  with  the  Lubeck's  chancellor  at  the  Stilliard. 

Sir  Thomas  More,  then  lord  chancellor,  would  fain  have  en- 
trapped him,  but  the  king  would  not  let  him,  for  Cromwell  was 
his  great  friend.  And  ere  he  went,  the  Lubeckers  and  he  disputed 
with  the  bishops  of  this  realm  in  defence  of  the  truth,  and  so 
he  departed  again,  without  restraint,  with  the  Lubeckers.  After 
his  going  again  to  Wittenberg  to  the  duke  of -Saxony,  and  to 

*  Seckendorf  in  his  history  of  Lutheranism  mentions  Barnes's  residence 
at  Wittemberg.  He  was  employed  in  several  negotiations  with  the  Ger- 
man princes,  while  Cromwell  was  in  power. 


Life,  85 

Luther,*  he  remained  there  to  set  forward  his  works  in  print 
that  he  had  begun,  from  whence  he  returned  again  in  the  be- 
ginning of  the  reign  of  queen  Anne  (Boleyn),  as  others  did,  and 
he  continued  a  faithful  preacher  in  this  city,  being  all  her  time 
well  entertained  and  promoted.  After  that  he  was  sent  ambas- 
sador by  king  Henry  the  eighth  to  the  duke  of  Cleves,  for  the 
marriage  of  the  lady  Ann  of  Cleves,  between  the  king  and  her, 
and  was  well  accepted  in  that  embassy  and  in  all  his  doings, 
until  the  time  that  Stephen  Gardiner  came  out  of  France ;  but 
after  he  came,  neither  religion  prospered,  nor  the  queen's  ma- 
jesty, nor  Cromwell,  nor  the  preachers.  For  after  the  marriage 
of  the  lady  Ann  of  Cleves,  he  never  ceased  until  he  had  grafted 
the  marriage  in  another  stock,  by  the  occasion  whereof  he  began 
his  bloody  broil. 

For  not  long  after.  Dr.  Barnes  with  two  of  his  brethren  in 
faith  and  tribulation,  namely,  master  Garret,  curate  in  Honey- 
lane  in  London,  and  master  Hierome,  vicar  of  Stepney,  were 
apprehended  and  carried  before  the  king's  majesty  to  Hampton- 
court,  and  there  he  was  examined.  Where  the  king's  majesty, 
seeking  the  means  of  his  safety,  to  bring  Winchester  and  him 
agreed,  at  Winchester's  request  granted  him  leave  to  go  home 
with  the  bishop  to  confer  with  him  ;  and  so  he  did.  But  as  it 
happened,  they  not  agreeing,  Gardiner  and  his  compartners 
sought  by  all  subtle  means,  how  to  entangle  and  to  entrap  them 
in  farther  danger,  which  not  long  after  was  brought  to  pass. 
By  certain  complaints  made  to  the  king  of  them,  they  were 
enjoined  to  preach  three  sermons,  the  next  Easter,  at  the  Spital. 
The  occasion  whereof,  as  I  find  it  reported  by  Stephen  Gar- 
diner in  his  preface  against  George  Joy,  I  will  discourse  more 
at  large.  The  said  Stephen  Gardiner  hearing  that  the  said 
Barnes,  Hierome,  and  Garret  should  preach  the  Lent  following, 
anno  1541,  at  Paul's  cross ;  to  stop  the  course  of  their  doctrine, 
sent  his  chaplain  to  the  bishop  of  London,  the  Saturday  before 
the  first  Sunday  in  Lent,  to  have  a  place  for  him  to  preach  at 
Paul's.  Which  was  granted  to  him,  and  time  appointed  that 
he  should  preach  the  Sunday  following,  which  should  be  on  the 
morrow ;  which  Sunday  was  before  appointed  for  Barnes  to  oc- 
cupy that  room.  Gardiner,  therefore,  determining  to  declare 
the  gospel  of  that  Sunday  containing  the  devil's  three  tempta- 


At  Wittenberg  in  Germany. 
38 


86  Barnes. 

tions,  began  amongst  other  things  to  note  the  abuse  of  scripture 
amongst  some,  as  the  devil  abused  it  to  Christ,  and  so  alluding 
to  the  temptation  of  the  devil,  wherein  he  alleged  the  scripture 
against  Christ,  to  cast  himself  downward,  and  that  he  should 
take  no  hurt,  he  inferred  thereupon,  saying, 

"  Now-a-days,  the  devil  tempteth  the  world,  and  biddeth  them 
to  cast  themselves  backward.  There  is  no  forward  in  the  new 
teaching,  but  all  backward.  Now,  the  devil  teacheth,  come 
back  from  fasting,  come  back  from  praying,  come  back  from 
confession,  come  back  from  weeping  for  thy  sins,  and  all  is 
backward ;  insomuch  that  men  must  now  learn  to  say  their 
Pater-noster  (Lord's  prayer)  backward.  For  where  we  said, 
forgive  us  our  debts,  as  we  forgive  our  debtors,  now  it  is.  As 
thou  forgavest  our  debts,  so  I  will  forgive  my  debtors,  and  so 
God  must  forgive  first ;  and  all,  I  say,  is  turned  backward,"  &c. 
And  amongst  other  things,  moreover,  he  noted  the  devil's  craft 
and  shift  in  deceiving  man  :  who,  envying  his  felicity,  and  there- 
fore coveting  to  have  man  idle,  and  void  of  good  works,  and  to 
be  led  in  that  idleness,  with  a  vain  hope  to  live  merrily  at  his 
pleasure  here,  and  yet  to  have  heaven  at  the  last,  hath  for  that 
purpose  procured  out  pardons  from  Rome,  wherein  heaven  was 
sold  for  a  little  money,  and  to  retail  that  merchandise,  the  devil 
used  friars  for  his  ministers.*  "  Now  they  be  gone  with  all 
their  trumpery,  but  the  devil  is  not  yet  gone,  &c.  And  now 
that  the  devil  perceiveth  that  it  can  no  longer  be  borne,  to  buy 
and  sell  heaven  by  the  friars,  he  hath  excogitated  to  offer 
heaven  without  works  for  it,  so  freely,  that  men  shall  not  need 
to  work  at  all  for  heaven,  whatsoever  opportunity  they  have  to 
work ;  marry,  if  they  will  have  any  higher  place  in  heaven, 
God  will  leave  no  work  unrewarded ;  but  as  to  be  in  heaven 
needs  no  work  at  all,  but  '  only  belief,  only,  only,'  and  nothing 
else,"  &c. 

This  sermon  of  Stephen  Winchester  finished.  Dr.  Barnes, 
who  was  put  off  from  that  Sunday,  had  his  day  appointed, 
which  was  the  third  Sunday  next  ensuing,  to  make  his  sermon : 
who  taking  the  same  text  of  the  gospel  which  Gardiner  had 
done  before,  was  on  the  contrary  side  no  less  vehement  in  set- 
ting forward  the  true  doctrine  of  Christian  religion,  than  Win- 
chester   had    been    before   in   plucking  men   backward   from 

*  At  that  time  Gardiner  opposed  the  pope's  supremacy  and  usurpations, 
though  he  supported  most  of  the  doctrines  of  the  church  of  Rome. 


Life.  87 

truth  to  lies,  from  sincerity  to  hypocrisy,  from  religion  to 
superstition,  from  Christ  to  antichrist.  In  the  process  of  which 
sermon,  he,  proceeding  and  calling  out  Stephen  Gardiner  by 
name  to  answer  him,  alluding  in  a  pleasant  allegory  to  a  cock 
fight,  termed  the  said  Gardiner  to  be  a  fighting  cock,  and  him- 
self to  be  another,  but  the  garden  cock,  he  said,  lacked  good 
spurs;  objecting  moreover  to  the  said  Gardiner,  and  opposing 
him  in  his  grammar  rules ;  thus  saying,  that  if  he  had  answered 
him  in  the  schools,  as  he  had  there  preached  at  the  cross, 
he  would  have  given  him  six  stripes.  Declaring  further 
what  evil  herbs  this  Gardiner  had  set  in  the  garden  of  God's 
scripture,  &c,* 

Finally,  with  this  sermon  Gardiner  was  so  displeased  that  he 
immediately  went  to  the  king  to  complain,  showing  how  he, 
being  a  bishop  and  a  prelate  of  the  realm,  was  handled  and 
reviled  at  Paul's  cross. 

Whereupon  the  king,  giving  too  much  ear  to  Gardiner's 
grief,  was  earnestly  incensed  against  Barnes,  and  with  many 
high  words  rebuked  his  doings  in  his  privy  closet,  having  with 
him  the  earl  of  Southampton  who  was  the  lord  Wriothesly,  and 
the  master  of  the  horse,  who  was  Anthony  Brown,  Dr.  Cocks, 
and  Dr.  Robinson.  Unto  whom,  when  Barnes  had  submitted 
himself;  "  Nay,"  said  the  king,  "  yield  thee  not  to  me,  I  am  a 
mortal  man,"  and  therewith  rising  up,  and  turning  to  the  sacra- 
ment, and  putting  off"  his  bonnet,  said,  "  Yonder  is  the  master 
of  us  all,  the  author  of  truth,  yield  in  truth  to  him,  and  that 
truth  will  I  defend,  and  otherwise  yield  thee  not  unto  me." 
Much  ado  there  was,  and  great  matter  laid  against  Barnes.  In 
conclusion,  this  order  was  taken,  that  Barnes  should  go  apart 
with  Winchester,  to  confer  and  commune  together  of  their 
doctrine,  certain  witnesses  being  thereunto  appointed,  to  be  as 
indifferent  hearers,  of  whom  the  one  was  Dr.  Cocks,  the  other 
was  Dr.  Robinson,  with  two  others  also  to  them  assigned,  who 
should  be  reporters  to  the  king  of  the  disputation.  At  the  first 
entry  of  which  talk,  Gardiner,  forgiving  him,  as  he  saith,  all 
that  was  past,  offered  him  the  choice,  whether  he  would  answer 
or  oppose — which  was  to  be  on  the  Friday  after  that  Barnes 
had  preached.  The  question  propounded  between  them,  by 
Gardiner's  narration,  was  this ;  Whether  a  man  could  do  any 

*  This  method  of  playing  upon  words  was  very  common  and  highly 
approved  in  those  days. 


88  Barnes, 

thing  good  or  acceptable  before  the  grace  of  justification,  or 
not  ?  Which  question  rose  upon  a  certain  contention  which  had 
been  between  them  before.  For  Barnes  had  affirmed,  that  albeit 
God  requireth  of  us  to  forgive  our  neighbour,  to  obtain  for- 
giveness of  him ;  yet  he  said,  that  God  must  forgive  us  first, 
before  we  forgive  our  neighbour ;  for  else  to  forgive  our  neigh- 
bour were  sin,  by  the  text  which  saith.  All  that  is  not  of  faith 
is  sin,  &c.  Thus  the  matter  being  propounded,  Gardiner,  to 
prove  the  contrary,  came  forth  with  two  or  three  arguments : 
to  the  which  arguments  Gardiner  said,  that  Barnes  could  not 
answer,  but  desired  to  be  spared  that  night,  and  the  next  morn- 
ing he  would  answer  his  arguments.  In  the  morning,  Gardiner, 
with  the  hearers,  being  again  assembled.  Dr.  Barnes,  according 
to  the  appointment,  was  present,  who  then  went  about  to  assail 
his  arguments.  To  his  solutions  Gardiner  again  replied.  And 
thus  continued  they  in  this  altercation  by  the  space  of  two  hours. 
This  done,  the  king,  being  advertised  of  the  conclusion  of  this 
matter  between  Barnes  and  Winchester,  was  content  that 
Barnes  should  repair  to  the  bishop's  house  at  London  the 
Monday  following.  Which  he  did,  with  a  certain  other  com- 
panion joined  unto  him.  Who  he  was,  Winchester  there  does 
not  express,  only  he  saith  that  it  was  neither  Hierome,  nor 
Garret.  In  this  next  meeting  between  Barnes  and  the  bishop, 
upon  the  aforesaid  Monday,  the  said  bishop  studying  to  instruct 
Barnes,  uttered  to  him  certain  articles  or  conclusions,  to  the 
number  of  ten,  the  effect  whereof  here  followeth,  (see  p.  98.) 

These  articles,  for  so  much  as  they  are  sufficiently  answered 
and  replied  unto  by  George  Joy,  in  his  joinder  and  rejoinder 
against  Winchester,  I  shall  not  need  to  cumber  this  work  with 
any  new  ado  therewith,  but  only  refer  the  reader  to  the  books 
aforesaid,  where  he  may  see  matter  enough  to  answer  to  these 
popish  articles.* 

*  George  Joy  assisted  Tindal  in  his  translation  of  the  scriptures.  The 
following  extract  is  from  the  commencement  of  his  conflitation  of  Gar- 
diner's Articles. 

"  I  chanced  upon  certain  articles,  entitled  to  the  bishop  of  Winchester, 
called  Stephen  Gardiner,  which  were  written  against  Dr.  Barnes  and  his 
two  followers,  burnt  1541,  for  preaching  only  faith  to  justify.  By  these 
his  articles,  Winchester  would  prove  that  works  must  justify,  that  is  to 
say,  with  our  works  we  must  merit  the  remissioii  of  our  sins.  Which 
doctrine,  as  it  is  contrary  to  God's  word,  so  is  it  injurious  to  Christ's 
blood.  Whose  godly  name  is  one  alone,  for  all  sufficient;  even  that 
same  precious  hid  treasure  in  the  gospel,  in  whom,  saith  Paul,  are  all  the 
treasures  of  wisdom  and  knowledge  hidden.    For  in  him  dwelleth  the 


Life.  89 

I  told  you  before,  how  the  king  was  contented  that  Barnes 
should  resort  to  the  house  of  the  bishop  of  Winchester,  to  be 
trained  and  directed  by  the  bishop :  which  Barnes  then  hearing- 
the  talk  of  the  people,  and  having  also  conference  with  certain 
learned  men,  within  two  days  after  his  coming  to  the  bishop's 
house,  waxed  weary  thereof,  and  so,  coming  to  the  bishop,  sig- 
nified unto  him,  that  if  he  would  take  him  as  one  that  came  to 
confer,  he  would  come  still,  but  else  he  would  come  no  more, 
and  so  wholly  gave  over  the  bishop. 

This  being  known  unto  the  king,  through  sinister  complaints 
of  popish  sycophants,  Barnes  again  was  sent  for,  and  convened 
before  the  king ;  who,  being  grievously  incensed  against  him, 
enjoined  both  him,  Hierome,  and  Garret,  at  the  solemn  Easter 
sermons  at  St.  Mary  Spital,  openly  in  writing  to  revoke  the 
doctrine  which  they  before  had  taught.  At  which  sermon, 
Stephen  Gardiner  himself  was  present  to  hear  their  recantation. 

First,  Dr.  Barnes,  according  to  his  promise  made  to  the  king, 
solemnly  and  formally  began  to  make  his  recantation ;  which 
done,  he  with  much  circumstance  and  obtestation  called  upon 
the  bishop,  and  asking  of  him  forgiveness,  required  him  in  token 
of  a  grant  to  hold  up  his  hand,  to  the  intent  that  he,  there 
openly  declaring  his  charity  before  the  world,  the  bishop  also 
would  declare  his  charity  in  like  manner.  Which,  when  the 
bishop  refused  to  do  at  the  first,  as  he  was  required,  Barnes 
again  called  for  it,  desiring  him  to  show  his  charity,  and  to  hold 

most  perfect  fiilness  of  God  verily ;  and  in  him  are  we  complete,  even 
perfectly  justified,  without  any  interweaving  of  Winchester's  works. 
This  thing  do  I  tell  you,  saith  Paul,  lest  any  man,  as  now  would  Win- 
chester, deceive  you  with  his  apparent  popish  persuasions.  This  full  jus- 
tification, by  only  faith,  Paul  expresses  clearly  in  these  words  also: 
'This  our  everlasting,  living  priest  and  intercessor,  Christ,  abideth  for 
ever  unto  this  end,  even  absolutely,  fiilly,  and  perfectly,  without  any  lack 
or  breach,  to  save  all  them,  that  through  him  by  faith  come  to  God  the 
Father.'  Here  are  we  taught,  Christ  to  have  an  everlasting  priesthood, 
to  save  perfectly  and  sufficiently,  through  our  faith  only,  and  that  he  ever 
liveth  unto  this  same  end.  Wherefore,  for  the  defence  of  our  so  plente- 
ous and  perfect  redemption,  and  for  the  rich  favour  and  mercy  of  our 
heavenly  Father,  and  free  forgiveness  in  Christ's  passion,  through  our 
faith  only,  and  that  the  glory  ot  his  grace,  wherebv  he  hath  made  us  his 
dearly  beloved  chosen  children,  through  his  beloved  Son,  should  be 
praised,  by  whom  we  have  redemption  through  his  blood,  even  the  remis- 
sion of  sins,  according  to  the  riches  of  his  so  plenteous  grace,  unable  to 
be  diminished ;  to  defend  this  my  Lord  God's  glory,  I  say,  and  to  warn 
the  simple  unlearned,  that  they  be  not  deceived  by  such  blasphemous 
bishop's  articles,  I  shall  by  God's  help  jusdy  by  his  word  clearly  confute 
them,  although  he  yet  teach  and  preach  them  unto  his  own  damnation, 
and  deceiving  of  as  many  as  believe  him." 


90  Barnes. 

up  his  hand.  Which  when  he  had  done  with  much  ado,  wag- 
ging his  finger  a  little,  then  Barnes  entering  to  his  sermon, 
after  his  prayer  made,  began  the  process  of  a  matter,  preaching 
contrary  to  that  which  before  he  had  recanted.  Insomuch, 
that  the  mayor,  when  the  sermon  was  finished,  sitting  with  the 
bishop  of  Winchester,  asked  him  whether  he  should  from  the 
pulpit  send  him  to  prison,  to  be  forthcoming  for  that  his  bold 
preaching  contrary  to  his  recantation.  The  like  also  did 
Hierome,  and  Garret  after  him. 

The  king  had  appointed  before  certain  persons  to  make  report 
of  the  sermons.  Besides  them  there  was  one,  who  writing  to  a 
friend  of  his  in  the  court,  in  the  favour  of  these  preachers,  de- 
clared how  they  had  all  handled  the  matter,  both  to  satisfy  the 
recantation,  and  also  in  the  same  sermons  to  utter  the  truth, 
that  it  might  spread  without  being  hindered  by  the  world. 
Wherefore,  partly  by  these  reporters,  and  partly  by  the  negli- 
gent looking  to  this  letter,  which  came  to  the  lord  Cromwell's 
hands,  saith  Gardiner,  Barnes  with  his  other  fellows  were  ap- 
prehended and  committed  to  the  Tower.  Stephen  Gardiner, 
in  his  book  written  against  George  Joy,  would  needs  clear  him- 
self, that  he  was  in  no  part  nor  cause  of  their  casting  into  the 
Tower,  and  gives  this  reason  for  it,  that  he  had  then  no  access, 
nor  had  after,  so  long  as  Cromweirs  time  lasted,  to  the  king's 
secret  counsel ;  yet,  notwithstanding,  the  said  Gardiner  cannot 
persuade  us  to  the  contrary,  but  that  his  private  complaining  to 
the  king,  and  his  secret  whisperings  in  his  friends'  ears,  and  his 
other  workings  by  his  factors  about  the  king,  was  a  great 
sparkle  to  set  their  fagots  on  fire. 

Thus  then  Barnes,  Hierome,  and  Garret,  being  committed  to 
the  Tower  after  Easter,  there  remained  till  the  30th  day  of  July, 
which  was  two  days  after  the  death  of  the  lord  Cromwell. 
Then  ensued  process  against  them  by  the  king's  council  in  par- 
liament, to  the  which  process  Gardiner  confesses  that  he  was 
privy  amongst  the  rest.  Whereupon,  all  those  three  good 
saints  of  God,  the  30th  day  of  July,  not  coming  to  any  answer, 
nor  yet  knowing  any  cause  of  their  condemnation,  without  any 
public  hearing,  were  brought  together  from  the  Tower  to 
Smithfield,*  where  they  preparing  themselves  to  the  fire,  had 

*  Stowe,  in  his  annals,  a.  d.  1541,  says,  "The  StOth  of  July  were  drawn 
from  the  Tower  of  London  to  West  Smithfield,  Robert  Barnes,  doctor  of 
divinity,  T.  Gerard,  parson  of  Honey-lane,  and  William  Jerome,  vicar  of 


Life.  91 

there  at  the  stake  divers  and  sundry  exhortations,  among  whom 
Dr.  Barnes  first  began  with  this  protestation  following : 

"  I  am  come  hither  to  be  burned  as  a  heretic,  and  you  shall 
hear  my  belief,  whereby  you  shall  perceive  what  erroneous 
opinions  I  hold.  God  I  take  to  record,  I  never,  to  my  know- 
ledge, taught  any  erroneous  doctrine,  but  only  those  things 
which  scripture  led  me  unto,  and  that  in  my  sermons  I  never 
maintained  any  error,  neither  moved  nor  gave  occasion  of  any 
insurrection.  Although  I  have  been  slandered  to  preach  that 
our  lady  was  but  a  saffron  bag,  which  I  utterly  protest  before 
God  that  I  never  meant  it,  nor  preached  it ;  but  all  my  study 
and  diligence  hath  been  utterly  to  confound  and  confute  all  men 
of  that  doctrine,  as  are  those  who  deny  that  our  Saviour  Christ 
did  take  any  flesh  of  the  blessed  virgin  Mary,  which  sects  I 
detest  and  abhor.  And  in  this  place  there  have  been  burned 
some  of  them,  whom  I  never  favoured  nor  maintained,  but  with 
all  diligence  ever  more  did  I  study  to  set  forth  the  glory  of 
God,  the  obedience  to  our  sovereign  lord  the  king,  and  the  true 
and  sincere  religion  of  Christ — and  now  hearken  to  my  faith. 

"I  believe  in  the  holy  and  blessed  Trinity,  three  persons  and 
one  God,  that  created  and  made  all  the  world,  and  that  this 
blessed  Trinity  sent  down  the  second  person  Jesus  Christ  into 
the  womb  of  the  most  blessed  and  purest  virgin  Mary.  And 
here  bear  my  record,  that  I  do  utterly  condemn  that  abomina- 
ble and  detestable  opinion  which  saith  that  Christ  took  no  flesh 
of  the  virgin.  For  I  believe  that  without  man's  will  or  power 
he  was  conceived  by  the  Holy  Ghost,  and  took  flesh  of  her, 
and  that  he  suffered  hunger,  thirst,  cold,  and  other  passions  of 
our  body,  sin  excepted ;  according  to  the  saying  of  St.  Peter, 
he  was  made  in  all  things  like  to  his  brethren,  except  sin.  And 
I  believe  that  his  death  and  passion,  was  the  sufficient  ransom 
for  the  sin  of  all  the  world.     And  I  believe  that  through  his 

Stepenheath,  bachelors  in  divinity.  Also  Edward  Powell,  Thomas  Able, 
and  Richard  Fetherstone,  all  three  doctors.  The  first  three  were  drawn 
to  a  stake  and  there  burned.  The  other  three  were  drawn  to  a  gallows 
and  there  hanged,  headed,  and  quartered.  The  three  first  as  appeareth 
in  their  attainders  were  executed  for  divers  heresies.  The  last  three  for 
treason,  as  in  their  attainder  was  mentioned,  namely,  for  denying  the 
king's  supremacy,  and  affirming  the  marriage  with  queen  Catharine  to  be 
good,  of  the  which  argument  doctor  Powell  wrote  a  book." 

Ft  is  related  that  the  three  Romanists  considered  their  sufferings  much 
aggravated  by  being  drawn  to  execution  on  the  same  sledges  as  heretics ! 
These  dreadfiil  and  barbarous  executions  show  the  extent  to  which  the 
conflicts  of  the  parties  of  that  reign  proceeded. 


92  Barnes. 

death  he  overcame  sin,  death,  and  hell,  and  that  there  is  none 
other  satisfaction  unto  the  Father,  but  this,  his  death  and  pas- 
sion only,  and  that  no  work  of  man  did  deserve  any  thing  of 
God,  but  only  his  passion,  as  touching  our  justification.  For  I 
know  the  best  work  that  ever  I  did  is  impure  and  imperfect." 
And  with  this  he  cast  abroad  his  hands,  and  desired  God  to  for- 
give him  his  trespasses.  "  For  although  perchance,"  said  he, 
"  you  know  nothing  of  me,  yet  do  I  confess,  that  my  thoughts 
and  cogitations  are  innumerable;  wherefore  I  beseech  thee, 
O  Lord,  not  to  enter  into  judgment  with  me ;  according  to  the 
saying  of  the  prophet  David,  Enter  not  into  judgment  with  thy 
servant,  O  Lord !  And  in  another  place.  Lord,  if  thou  straitly 
mark  our  iniquities,  who  is  able  to  abide  thy  judgment! 
Wherefore,  I  trust  in  no  good  work  that  ever  I  did,  but  only  in 
the  death  of  Christ.  I  do  not  doubt  but  through  him  to  inherit 
the  kingdom  of  heaven.  Take  me  not  here,  that  I  speak  against 
good  works,  for  they  are  to  be  done,  and  verily  they  that  do 
them  not  shall  never  come  into  the  kingdom  of  God.  We  must 
do  them,  because  they  are  commanded  us  of  God,  to  show  and 
set  forth  our  profession,  not  to  deserve  or  merit,  for  that  is  only 
the  death  of  Christ. 

"  I  believe  that  there  is  a  holy  church,  and  a  company  of  all 
them  that  do  profess  Christ;  and  that  all  that  have  suffered 
and  confessed  his  name,  are  saints ;  and  that  all  they  do  praise 
and  laud  God  in  heaven,  more  than  I,  or  any  man's  tongue  can 
express,  and  I  have  always  spoken  reverently,  and  praised 
them,  as  much  as  scripture  willed  me  to  do.  And  that  our  lady, 
I  say,  was  a  virgin  immaculate  and  undefiled,  and  that  she  is 
the  most  pure  virgin  that  ever  God  created,  and  a  vessel  elect 
of  God,  of  whom  Christ  should  be  born."  Then  said  master 
sheriff,  "  You  have  said  well  of  her  before."  And  being  afraid 
that  master  sheriff  had  been  or  should  be  grieved  with  any 
thing  that  he  should  say,  he  said,  "  Master  sheriff,  if  I  speak 
any  thing  that  you  will  me  not,  do  no  more,  but  beckon  me 
with  your  hand,  and  I  will  straightway  hold  my  peace,  for  I 
will  not  be  disobedient  in  any  thing,  but  will  obey." 

Then  there  was  one  that  asked  him  his  opinion  of  praying  to 
saints.  Then  said  he;  "Now  of  saints  you  shall  hear  my 
opinion :  I  have  said  before  somewhat  I  think  of  them ;  how 
that  I  believe  they  are  in  heaven  with  God,  and  that  they  are 
worthy  of  all  the  honour,  that  scripture  willeth  them  to  have. 


Life,  93 

But,  I  say,  throughout  all  scripture  we  are  not  commanded  to 
pray  to  any  saints.  Therefore  I  neither  can  nor  will  preach  to 
you,  that  saints  ought  to  be  prayed  unto;  for  then  should  I 
preach  unto  you  a  doctrine  of  mine  own  head.  Notwithstand- 
ing, whether  they  pray  for  us  or  no,  that  I  refer  to  God.  And 
if  saints  do  pray  for  us,  then  I  trust  to  pray  for  you  within  this 
half  hour,  master  sheriff,  and  for  every  Christian  man  living  in 
the  faith  of  Christ,  and  dying  in  the  same,  as  a  saint.  Where- 
fore, if  the  dead  may  pray  for  the  quick,  I  will  surely  pray  for 
you." 

"  Well,  have  you  any  thing  nlore  to  say  V  Then  spake  he  to 
master  sheriff  and  said,  "  Have  you  any  articles  against  me  for 
the  which  I  am  condemned!"  And  the  sheriff  answered,  "No." 
Then  said  he,  "  Is  there  here  any  man  else  that  knoweth  where- 
fore I  die,  or  that  by  my  preaching  hath  taken  any  error  ?  Let 
them  now  speak  and  I  will  make  them  answer."  And  no  man 
answered.  "  Then,"  said  he,  "  well,  I  am  condemned  by  the 
law  to  die,  and  as  I  understand,  by  an  act  of  parliament,  but 
wherefore  I  cannot  tell,  but  belike  for  heresy,  for  we  are  like  to 
burn.*  But  they  that  have  been  the  occasion  of  it,  I  pray  God 
forgive  them,  as  I  would  be  forgiven  myself.  And  Dr.  Stephen, 
bishop  of  Winchester  that  now  is,  if  he  have  sought  or  wrought 
this  my  death,  either  by  word  or  deed,  I  pray  God  forgive  him, 
as  heartily,  as  freely,  as  charitably,  and  without  feigning,  as 
ever  Christ  forgave  them  that  put  him  to  death. 

"And  if  any  of  the  council,  or  any  others  have  sought  or 
wrought  it  through  malice  or  ignorance,  I  pray  God  forgive 
their  ignorance,  and  illuminate  their  eyes  that  they  may  see, 
and  ask  mercy  for  it.  I  beseech  you  all  to  pray  for  the  king's 
grace,  as  I  have  done  ever  since  I  was  in  prison,  and  do  now, 
that  God  may  give  him  prosperity,  and  that  he  may  long  reign 
among  you,  and  after  him  that  godly  prince,  Edward,  may  so 
reign,  that  he  may  finish  those  things,  that  his  father  hath  be- 
gun, r  have  been  reported  to  be  a  preacher  of  sedition  and 
disobedience  unto  the  king's  majesty ;  but  here  I  say  to  you, 
that  you  all  are  bound  by  the  commandment  of  God  to  obey 
your  prince  with  all  humility,  and  with  all  your  heart,  yea,  nof 
go  much  as  in  a  look  to  show  yourselves  disobedient  unto  him, 

*  The  Romanists  who  suffered  at  the  same  time  for  denying  the  king's 
supremacy  were  hanged.  Barnes  and  his  companions  were  sentenced 
under  the  act  of  six  articles.    See  the  life  of  Cranmer. 


94  Barnes. 

and  that  not  only  for  fear  of  the  sword,  but  also  for  conscience 
sake  before  God.  Yea,  and  I  say  further,  if  the  king  should 
command  you  any  thing  against  God's  law,  if  it  be  in  your 
power  to  resist  him,  yet  may  you  not  do  it." 

Then  spake  he  to  the  sheriff  and  said,  "  Master  sheriff,  I 
require  you  on  God's  behalf,  to  have  me  commended  unto  the 
king's  grace,  and  to  show  him  that  I  require  of  his  grace  these 
five  requests;  first,  that  where  his  grace  hath  received  into  his 

hand  all  tlie  goods  and  substance  of  the  abbeys "     Then 

the  sheriff  desired  him  to  stop  there.  He  answered,  "  Master 
sheriff,  I  warrant  you  I  will  speak  no  harm,  for  I  know  it  is 
well  done  that  all  such  superstition  be  wholly  taken  away,  and 
the  king's  grace  hath  well  done  in  taking  it  away.  But  his 
grace  is  made  a  whole  king,  and  obeyed  in  his  realm  as  a  king, 
which  neither  his  father,  neither  any  of  those  his  ancestors,  that 
reigned  before  him,  ever  had,  and  that  through  the  preaching 
of  us  and  such  other  wretches  as  we  are,  which  always  have 
applied  our  whole  studies,  and  given  ourselves  for  the  setting 
forth  of  the  same ;  and  this  is  now  our  reward !  Well,  it 
maketh  no  matter.  Now  he  reigneth  among  you ;  I  pray  God, 
long  may  he  live  and  reign  among  you.  Would  to  God,  it 
might  please  his  grace  to  bestow  the  said  goods,  or  some  of 
them,  to  the  comfort  of  his  poor  subjects,  which  surely  have 
great  need  of  them. 

"  The  second,  that  I  desire  of  his  grace,  is,  that  he  will  see 
that  matrimony  be  had  in  more  reverence  than  it  is ;  and  that 
men,  for  every  light  cause  invented,  cast  not  off  their  wives, 
and  live  in  adultery  and  fornication ;  and  that  those,  that  are 
not  married  should  not  live  abominably,  following  the  filthy 
lusts  of  the  flesh. 

"  The  third,  that  the  abominable  swearers  may  be  punished 
and  straitly  looked  upon ;  for  the  vengeance  of  God  will  come 
on  them  for  their  mischievous  oaths."  Then  desired  he  master 
Pope  to  have  him  commended  to  master  Edgar,  and  to  desire 
him  for  the  dear  blood  of  Jesus  Christ,  that  he  would  leave  that 
abominable  swearing  which  he  used ;  for  surely,  except  he  did 
forsake  it,  he  would  come  to  some  mischievous  end. 

"  The  fourth,  that  his  grace  would  set  forth  Christ's  true  re- 
ligion, and  seeing  he  hath  begun,  go  forward  and  make  an  end  ; 
for  many  things  have  been  done,  but  much  more  is  to  do ;  and 
that  it  would  please  his  grace  to  look  on  God's  word  himself,  for 


Life.  95 

that  it  hath  been  obscured  with  many  traditions,  invented  of 
our  own  brains. — Now,"  said  he,  "  How  many  petitions  have  I 
spoken  of  ]"  And  the  people  said,  "  Four." — "  Well,"  said  he, 
"  even  these  four  are  sufficient,  which  I  desire  you,  that  the 
king's  grace  may  be  certified  of,  and  say,  that  I  most  humbly 
desire  him  to  look  earnestly  upon  them ;  and  that  his  grace 
take  heed  that  he  be  not  deceived  with  false  preachers  and 
teachers,  and  evil  counsel,  for  Christ  saith,  that  such  false  pro- 
phets shall  come  in  lambs'  skins." 

Then  desired  he  all  men  to  forgive  him,  and  if  he  had  said 
any  evil  at  any  time  unadvisedly,  whereby  he  had  offended  any 
man,  or  given  any  occasion  of  evil,  that  they  would  forgive  it 
him,  and  amend  that  evil  they  took  of  him,  and  to  bear  him 
witness  that  he  detested  and  abhorred  all  evil  opinions  and 
doctrines  against  the  word  of  God,  and  that  he  died  in  the  faith 
of  Jesus  Christ,  by  whom  he  doubted  not  but  to  be  saved. 
And  with  those  words  he  desired  them  all  to  pray  for  him,  and 
then  he  turned  him  about,  and  put  off  his  clothes,  making  him 
ready  to  the  fire,  patiently  there  to  take  his  death. 

And  so  after  prayer  made  by  him  and  his  two  fellow  martyrs, 
wherein  most  effectually  they  desired  the  Lord  Jesus  to  be  their 
comfort  and  consolation  in  this  their  affliction,  and  to  establisli 
them  with  perfect  faith,  constancy,  and  patience  through  the 
Holy  Ghost,  they  taking  themselves  by  the  hands,  and  kissing 
one  another,  quietly  and  humbly  offered  themselves  to  the  hands 
of  the  tormentors,  and  so  took  their  death  both  christianly  and 
constantly  with  such  patience  as  might  well  testify  the  good- 
ness of  their  cause,  and  the  quiet  of  their  conscience.* 

The  works  of  Barnes  are  not  numerous.  He  wrote  in  Latin 
the  lives  of  the  popes,  and  compiled  in  the  same  language 
"  The  Principal  Articles  of  the  Christian  Faith,"  set  forth  from 
the  sacred  scriptures  and  the  writings  of  the  fathers.  These 
Latin  works  were  written  during  his  abode  at  Wittenberg. 
Barnes  indeed  may  be  considered  as  a  principal  connecting 
link  between  the  English  and  the  Lutheran  Reformers.  He 
had  much  of  the  bold,  uncompromising  spirit  of  Luther,  with 
whom  he  had  been  an  inmate.     Luther  wrote  a  preface  to  the 

*  "  One  Standish,  a  fellow  of  Whittington  college,  a  papist,  wrote  a 
scurrilous  book  against  Barnes,  refuting  what  he  had  said  immediately 
before  his  burning,  which  his  friend  and  old  acquaintance  Coverdale  an- 
swered, and  justin^ed  the  deceased  martyr."    Stryjie,  Memorials,  i.  570. 


96  Barnes. 

lives  of  the  popes,  which  is  reprinted  by  Seckendorf.  (Hist. 
Luth.  Ind.  iii.) 

The  doctrines  of  Barnes  may  be  collected  from  the  titles  of 
"  The  Principal  Articles  of  the  Christian  Faith,"  which  were 
printed  with  a  preface  by  Pomeranus.     1.  Faith  alone  justifies. 

2.  Christ  has  satisfied  not  only  for  original  sin,  but  for  all  sins. 

3.  The  Commandments  of  God  cannot  be  kept  by  our  own 
strength.  4.  Free-will  of  its  own  strength  can  do  nothing  but 
sin.  5,  The  righteous  sin,  even  in  good  works.  6.  The  cha- 
racteristics of  the  true  church  set  forth.  7.  The  power  of  the 
keys  (Matt.  xvi.  19)  depends  upon  the  word  of  God,  not  the 
power  of  men.  8.  Councils  may  err.  9.  The  communion  is 
to  be  given  under  both  kinds.  10.  Human  ordinances  do  not 
bind  the  conscience.  11.  Auricular  confession  is  not  necessary 
to  salvation.  12.  Priests  may  lawfully  marry.  13.  Monks  are 
not  more  holy  than  laymen,  on  account  of  their  habits  and 
vows.  14.  Christian  fasting  consists  not  in  abstinence  from 
particular  kinds  of  food.  15.  Christians  keep  holy,  or  worship 
God,  every  day,  not  merely  on  the  seventh.  16.  Unjust  papal 
excommunications  do  not  hurt  those  against  whom  they  are 
directed.  17.  The  real  body  of  Christ  is  in  the  sacrament  of 
the  altar.  18.  Saints  are  not  to  be  invoked  as  mediators.  19. 
He  exposes  the  errors  of  the  Romish  mass.  On  all  the  above 
subjects  he  adduced  the  words  of  scripture,  or  the  writings  of 
the  fathers,  or  both,  in  support  of  his  arguments. 

In  English,  his  principal  work  is  a  supplication  to  king  Henry 
Vni.  against  the  proceedings  of  the  Romish  prelates.  In  this 
work  he  treats  upon  a  variety  of  doctrinal  subjects,  with  an 
interesting  but  prolix  account  of  the  manner  in  which  he  was 
persecuted  by  the  ecclesiastics,  and  his  examinations  before 
cardinal  Wolsey.  This  work  is  divided  into  the  following 
chapters  or  divisions,  which  embrace  the  greater  part  of  the 
heads  of  doctrine  he  had  set  forth  in  Latin,  but  considerably 
enlarged.  A  supplication  to  king  Henry  VIII.  His  (Barnes) 
articles  condemned  by  popish  bishops. — The  disputation  be- 
tween the  bishops  and  him. — Faith  only  justifieth  before  God. — 
What  the  church  is,  and  who  are  thereof;  and  whereby  men 
may  know  her. — Another  declaration  of  the  church  wherein  he 
answereth  M.  More. — What  the  keys  of  the  church  are,  and 
to  whom  they  were  given. — Free  will  of  man,  after  the  fall  of 
Adam,  of  his  own  natural   strength,  can  do  nothing  but  sin 


Life.  97 

before  God. — That  it  is  lawful  for  all  manner  of  men  to  read 
the  holy  scripture. — That  men's  constitutions  (decrees)  which 
are  not  grounded  in  scripture,  bind  not  the  conscience  of  man 
under  the  pain  of  deadly  sin. — That  all  men  are  bound  to  re- 
ceive the  holy  communion  in  both  kinds,  under  the  pain  of 
deadly  sin. — That  by  God's  word  it  is  lawful  for  priests  that 
have  not  the  gift  of  chastity,  to  marry  wives. — That  it  is 
against  the  holy  scripture  to  honour  images  and  to  pray  to 
saints. 

In  the  folio  edition  of  Barnes's  works  printed  by  Day,  some 
additions  are  appended  to  the  precedmg  treatises,  so  that  the 
whole  of  his  Latin  work  on  the  articles  of  the  Christian  faith 
is  given  to  the  English  reader. 

Of  these  pieces,  the  treatise  on  justification  is  the  most  suit- 
able for  the  present  collection.  It  clearly  shows  how  much 
this  early  British  reformer  had  profited  by  his  intercourse  with 
the  German  protestants,  according  to  the  account  given  by  his 
fellow-collegian  Bale,  who  mentions  his  escape  to  the  continent, 
and  that  he  "  took  refuge  with  Luther  in  Germany ;  where, 
having  remained  for  some  years  in  friendship  with  that  great 
reformer,  and  many  other  lovers  of  true  piety,  he  again  returned 
into  England.  From  that  time  he  with  great  firmness  and  sin- 
cerity maintained  the  justification  of  a  sinner,  through  faith 
alone  in  the  work  of  Christ  our  Saviour,  against  the  ungodly 
preachers  of  human  works :  this  he  did  both  in  sermons  and 
w-ritings ;  resting  on  the  promise  that  the  head  of  the  old  ser- 
pent would  be  bruised  by  the  holy  Seed  alone.  Satan  there- 
fore speedily  devised  new  machinations  against  him  through 
the  medium  of  the  insidious  prelates.  Under  whose  tyranny, 
although  he  seemed  to  sink,  like  one  vanquished ;  yet  now  the 
departed  saint  triumphantly  reigns  in  glory,  and  is  made  more 
than  conqueror  over  his  ungodly  survivors." 

The  confidence  with  which  Barnes  contended  for  the  faith 
"  delivered  to  the  saints,"  is  thus  expressed  by  himself  in  the 
statement  of  his  opinions  condemned  by  the  Romanists: — 
"  And  where  my  lord  cardinal  said  he  would  spend  so  much 
money  to  have  me  again,  I  have  great  marvel  of  it.  What 
can  they  make  of  me  1  I  am  a  simple  poor  wretch  and  worth 
no  man's  money  in  the  world,  saving  theirs,  not  the  tenth  penny 
that  they  will  give  for  me.     And  to  burn  me,  or  to  destroy  me, 

BARNES.  39 


98  Barnes. 

cannot  so  greatly  profit  them.  For  when  I  am  dead,  the  sun 
and  the  moon,  the  stars  and  the  elements,  water  and  fire,  yea, 
and  also  stones,  shall  defend  this  cause  against  them  rather 
than  the  verity  should  perish." 


WINCHESTER'S  ARTICLES  AGAINST  BARNES. 

(See  page  88.) 

1.  The  effect  of  Christ's  passion  hath  a  condition.  The  flilfilling  of  the 
condition  diminisheth  nothing  the  effect  of  Christ's  passion. 

2.  They  that  will  enjoy  the  effect  of  Christ's  passion,  must  fulfil  the 
condition. 

3.  The  fulfilling  of  the  condition  requireth  first  knowledge  of  the  con- 
dition, which  knowledge  we  have  by  faith. 

4.  Faith  cometh  of  God,  and  this  faith  is  a  good  gift.  It  is  good  and 
profitable  to  me :  it  is  profitable  to  me  to  do  well,  and  to  exercise  this 
faith ;  ergo,  by  the  gift  of  God,  I  may  do  well  before  I  am  justified. 

5.  Therefore,  I  may  do  well  by  the  gift  of  God  before  I  am  justified, 
towards  the  attainment  of  justification. 

6.  There  is  ever  as  much  charity  towards  God,  as  faith  ;  and  as  faith 
increaseth,  so  doth  charity  increase. 

7.  To  the  attainment  of  justification  is  required  faith  and  charity. 

8.  Every  thing  is  to  be  called  freely  done,  whereof  the  beginning  is  free 
and  at  liberty,  without  any  cause  of  provocation. 

9.  Faith  must  be  to  me  the  assurance  of  the  promises  of  God  made  in 
Christ,  (if  I  fulfil  the  condition,)  and  love  must  accomplish  the  condition ; 
whereupon  followeth  the  attainment  of  the  promise  according  to  God's 
truth. 

10.  A  man,  being  in  deadly  sin,  may  have  grace  to  do  the  works  of 
penance,  whereby  he  may  attain  to  his  justification. 


TREATISE  ON  JUSTIFICATION. 


[This  Tract  is  appended  to  a  Supplication  unto  the  most  gracious 
prince,  king  Henry  VIII.  by  Robert  Barnes,  D.D.] 


ONLY  FAITH  JUSTIFIETH  BEFORE  GOD. 

If  your  grace  do  not  take  upon  you  to  hear  the  disputa- 
tion and  the  probation  of  this  article,  out  of  the  ground  of 
the  Holy  Scripture,  my  lords  the  bishops  will  condemn  it, 
before  they  read  it,  as  their  manner  is  to  do  with  all  things 
that  please  them  not,  and  which  they  understand  not;  and 
then  cry  they,  "  Heresy,  heresy,  a  heretic,  a  heretic,  he 
ought  not  to  be  heard,  for  his  matters  are  condemned  by 
the  church,  and  by  his  holy  fathers,  and  by  all  long  cus- 
toms, and  by  all  manner  of  laws." 

Unto  whom,  with  your  grace's  favour,  I  make  this  an- 
swer; I  would  know  of  them,  if  all  these  things  that  they 
have  reckoned,  can  overcome  Christ,  and  his  holy  word,  or 
set  the  Holy  Ghost  to  school?  And  if  they  cannot,  why 
should  not  I  then  be  heard,  who  do  require  it  in  the  name 
of  Christ?  and  also  bring  for  me  his  holy  word,  and  the 
holy  fathers,  which  have  understood  God's  word,  as  I  do? 
Therefore,  though  they  will  not  hear  me,  yet  must  they 
needs  hear  them.  In  Holy  Scripture,  Christ  is  nothing  else 
but  a  Saviour,  a  Redeemer,  a  Justifier,  and  a  perfect  peace- 
maker between  God  and  man.  This  testimony  did  the 
angel  give  of  him  in  these  words.  He  shall  save  his  people 
from  their  sins.  And  also  St.  Paul,  Christ  is  made  our 
righteousness,  our  satisfaction,  and  our  redemption.  More- 
over, the  prophet  witnesses  the  same,  saying,  For  the 
wretchedness  of  my  people,  have  I  stricken  him ;  so  that 
here  have  we  Christ  with  his  properties. 

Now,  if  we  will  truly  confess  Christ,  then  must  we  grant 
with  our  hearts,  that  Christ  is  all  our  justice,  all  our  re- 

99 


100  Barnes. 

demption,  all  our  wisdom,  all  our  holiness,  all  alone  the 
purchaser  of  grace,  alone  the  peace-maker  between  God 
and  man.  Briefly,  all  goodness  that  we  have,  that  it  is  of 
him,  by  him,  and  for  his  sake  only.  And  that  we  have 
need  of  nothing  towards  our  salvation,  but  of  him  only,  and 
we  desire  no  other  salvation,  nor  any  other  satisfaction,  nor 
any  help  of  any  other  creature,  either  heavenly  or  earthly, 
but  of  him  only ;  for  as  St,  Peter  saith.  There  is  no  other 
name  given  unto  men,  wherein  they  must  be  saved.  And 
also  St.  Paul  saith.  By  him  are  all  that  believe  justified 
from  all  things.  Moreover  St.  John  witnesses  the  same, 
in  these  words ;  He  it  is  that  hath  obtained  grace  for  our 
sins.  And  in  another  place;  He  sent  his  Son  to  make 
agreement  for  our  sins. 

Now,  my  lords,  here  have  you  Christ,  and  his  very 
nature  full  and  whole.  And  he  that  denies  any  thing,  or 
any  part  of  these  things,  or  takes  any  part  of  them,  and 
applies  them,  or  gives  the  glory  of  them  to  any  other  per- 
son, than  to  Christ  only,  the  same  man  robs  Christ  of  his 
honour,  and  denies  Christ,  and  is  very  antichrist.  Where- 
fore, my  lords.  First,  What  say  you  to  this,  and  unto  the 
properties  of  Christ?  If  you  grant  them,  then  are  we  at 
a  point.  For  they  prove  that  faith  in  Jesus  Christ  only 
justifieth  before  God.  Secondly,  If  you  deny  it,  as  I  am 
sure  you  will,  for  you  had  rather  deny  your  creed,  than 
grant  it,  how  can  you  then  avoid,  but  that  you  are  the 
very  antichrist  of  whom  St.  John  speaks?  For  now  have 
we  tried  your  spirits,  that  they  be  not  of  God,  for  you  deny 
Christ,  that  is,  you  deny  the  very  nature  and  property  of 
Christ.  You  grant  the  name;  but  you  deny  the  virtue. 
You  grant  that  he  descended  from  heaven;  but  you  deny 
the  profit  thereof.  For  he  descended  for  our  health,*  this 
you  deny;  and  yet  it  is  your  creed.  You  grant  that  he 
was  born;  but  you  deny  the  purpose.  You  grant  that 
he  is  risen  from  death;  but  you  deny  the  profit  thereof, 
for  he  rose  to  justify  us.  You  grant  that  he  is  a  Saviour; 
but  you  deny  that  he  is  alone  the  Saviour.  I  pray  you, 
wherefore  was  he  born?  Was  it  to  justify  us  in  part,  to 
redeem  us  in  part;  to  do  satisfaction  for  part  of  our  sins? 
so  that  we  must  set  a  pair  of  old  shoes,  a  lump  of  bread 
and  cheese,  or  a  filthy  gray  coat  to  make  satisfaction,  for 
the  other  part?f  Say  what  you  will,  if  you  give  not  all, 
and  fully,  and  alone  to  one  Christ,  then  you  deny  Christ, 
*  Salvation.  +  Monastic  rules  and  habits. 


Treatise  on  Justification.  101 

and  the  Holy  Ghost,  and  St.  John  declares  you  to  be  con- 
trary to  Christ.  This  may  also  be  proved  by  a  plain  scrip- 
ture of  the  Holy  Ghost,  which  is  this;  No  man  in  heaven, 
nor  in  earth,  neither  under  the  earth,  was  able  to  open  the 
book,  or  to  look  on  the  book,  till  the  Lamb  came,  unto 
whom  the  seniors  spake  on  this  manner.  Thou  art  worthy 
to  take  the  book,  and  to  open  the  seals  thereof,  for  thou 
wast  killed,  and  hast  redeemed  us  by  thy  blood. 

How  say  you  to  this,  my  lords?  In  heaven  was  there 
none  found,  neither  by  the  angels,  nor  yet  by  the  seniors, 
worthy  to  open  the  book,  but  Christ  only?  And  will  you 
find  that  which  they  could  not  find?  will  you  set  a 
helper  to  Christ,  whom  they  set  alone?  but  I  pray  you 
tell  us  what  this  shall  be.  All  the  world  knoweth,  that 
they  are  good  works.  But  now,  from  whence  come  your 
good  works? — From  heaven?  or  out  of  the  earth?  or 
from  under  the  earth?  If  they  were  in  any  of  these 
places,  where  were  they  when  the  angels  and  the  seniors 
sought  them?  Have  you  found  them,  whom  they  could 
not  find?  But  let  this  pass:  I  pray  you,  what  will  you 
lay  for  your  good  works?  or  by  what  title  will  you  bring 
them  in,  to  join  them  with  the  Lamb  in  opening  of  the 
book?  The  seniors  have  laid  for  them,  that  the  Lamb  only 
was  worthy  to  open  the  book,  because  he  was  slain,  and 
redeemed  them  with  his  precious  blood.  Now,  what  cause 
lay  you  for  your  good  works?  The  Lamb  hath  alone  died 
for  us,  the  Lamb  only  hath  shed  his  blood  for  us:  the 
Lamb  only  hath  redeemed  us;  these  things  hath  he  done 
alone ;  now,  if  these  be  sufficient,  then  hath  he  alone  made 
satisfaction,  and  is  alone  worthy  to  be  our  Redeemer  and 
justifier. 

Moreover,  they  that  are  in  heaven  confess,  that  this  Lamb 
is  alone  worthy  to  redeem  them.  Are  your  works  better 
than  theirs,  or  can  your  works  help  them?  If  they  can, 
then  is  not  the  Lamb  only  worthy  to  redeem  them.  More- 
over the  seniors  fall  down  before  the  Lamb,  giving  him 
alone  praise.  And  shall  your  good  works  stand  up  by  the 
Lamb?  then  are  they  better  than  the  seniors.  But  let  us 
prove  this  by  open  Scriptures.  St.  Paul  took  so  great  la- 
bour to  prove  this  article,  as  he  never  took  in  any  other; 
and  all  because  he  would  make  it  plain,  and  stop  the 
mouths  of  the  gainsayers.  But  all  this  will  not  help  them 
that  have  not  the  Spirit  of  God.  Nevertheless,  we  will  by 
39* 


102  Barnes. 

God's  favour,  do  the  best  we  can  to  confound  the  crooked 
enemies  of  Christ's  blood,  and  though  we  cannot  make 
them  his  friends,  yet  at  the  least  we  will  so  handle  them, 
that  they  shall  be  ashamed  openly  so  to  speak  against  him, 
as  they  have  done  long  time.  And  so  will  we  handle 
them,  by  God's  help,  that  all  the  world  shall  know  that 
they  glory  in  Christ's  name,  and  by  him  are  they  also  so 
high  promoted  in  this  world,  that  they  cannot  be  higher. 
And  yet  deserve  they  of  Christ,  worst  of  all  men. 

But  let  us  go  to  our  purpose.  St.  Paul  saith.  All  men 
are  sinners  and  want  the  glory  of  God,  but  they  are  justi- 
fied freely  by  his  grace,  through  the  redemption  that  is  in 
Christ  Jesus.  What  is  this,  that  all  men  have  sinned,  yea, 
and  are  justified  freely?  how  shall  a  sinner  do  good 
works?  how  can  he  deserve  to  be  justified?  what  call  you 
freely?  If  there  be  any  deservings  less  or  more,  then  it  is 
not  freely.  What  call  you  by  his  grace?  If  it  be  any 
part  of  works,  then  it  is  not  of  grace.  For  as  St.  Paul 
saith.  Then  grace  were  not  grace.  Here  can  be  no  eva- 
sion, the  words  are  so  plain.  If  you  bring  in  any  help  of 
works,  then  for  so  much  our  redemption  is  not  freely,  nor 
yet  is  it  of  grace,  as  concerning  the  part  that  cometh  of 
works,  but  partly  of  works,  and  then  do  you  destroy  all 
St.  Paul  and  his  whole  disputation.  For  he  contends 
against  works,  and  clearly  excludes  works  in  justification, 
and  brings  in  grace  only.  Now,  that  which  is  excluded 
in  the  whole  by  contention,  cannot  be  brought  in  for  a 
part  to  the  cause.  This  is  clear  in  his  words,  where  he 
saith.  Where  is  now  thy  rejoicing?  It  is  excluded.  By 
what  law?  by  the  law  of  works?  Nay  but  by  the  law  of 
faith.  We  do  judge  therefore,  that  a  man  is  justified  by 
faith,  without  the  works  of  the  law.  Hear  you  not,  that 
the  gloriation  of  works  is  excluded ;  and  yet  will  you  boast 
your  works?  hear  you  not  plainly  St.  Paul's  sentence, 
which  judges  clearly  with  faith,  and  against  all  works? 
how  can  this  be  avoided? 

Is  it  not  clear?  what  can  be  answered  to  it?  Is  not  this 
Paul's  proposition,  that  he  undertook  to  prove,  Faith  only 
justifieth?  It  were  but  lost  labour  for  Paul  to  prove,  that 
works  did  help  to  justification,  for  that  the  Jews  did  grant, 
and  required  no  more  but  that  works  might  not  be  clearly 
excluded.  They  were  christened,  and  content  to  receive 
Christ  for  their  Saviour,  but  not  only,  and  alone.     In  this 


Treatise  on  Justification.  103 

were  they  content.  Insomuch  that  they  gloried  against 
the  gentiles  who  had  no  manner  of  works,  and  for  that  des- 
pised them,  as  people  unworthy  to  be  justified. 

But  peradventure  here  will  be  said,  that  Paul  condemnelh 
the  works  of  the  old  law,  but  not  the  works  of  the  new  law. 
Are  you  now  satisfied  in  your  conscience?  think  you,  that 
you  have  well  solved  St.  Paul's  argument?  Think  you,  that 
this  is  sufficient  to  avoid  St.  Paul,  who  hath  taken  so  great 
labour  to  prove  this  cause?  Think  you,  that  you  shall  be 
thus  discharged  before  God?  If  you  do,  then  go  boldly  into 
the  straight  judgment  of  God  with  this  evasion,  and  doubt 
you  not  but  there  you  shall  find  St.  Paul,  as  stiffly  and  as 
strongly  against  you,  and  your  new  works,  as  ever  he  was 
against  the  Jews,  and  their  old  works.  And  if  he  did 
condemn  the  works  of  the  law,  that  were  instituted  by  the 
mouth  of  God,  and  the  best  works  that  ever  were,  think 
you  that  those  works  which  you  have  invented,  shall  be 
there  allowed  ? 

Briefly,  what  works  can  you  do,  or  excogitate,  that  are 
good,  which  are  not  in  the  old  law,  and  of  the  old  law? 
therefore  he  speaks  of  all  manner  of  works,  for  the  law  in- 
cludes all  works  that  ever  God  instituted.  The  highest, 
and  the  best,  and  most  perfect  of  all  works  are,  the  works 
of  the  ten  commandments.  And  these  are  the  works  of 
the  old  law,  and  cannot  justify,  after  your  own  sayings. 
Now,  what  works  have  you  of  the  new  law,  other,  or  better 
than  these?  Our  master,  Christ,  showed,  that  in  fulfilling 
two  of  these  commandments,  all  works  are  included.  What 
works  then  are  of  the  new  law,  that  were  not  commanded 
in  the  old?  Peradventure,  you  will  say,  all  those  works 
that  Christ  speaketh  of  in  the  fifth  of  Matthew  are  of  the 
new  law,  and  not  of  the  old.  For  Christ  saith,  I  say  unto 
you.  He  that  calleth  his  brother  fool,  or  he  that  looketh  on 
a  woman  to  desire  her,  and  such  like,  doth  offend.  These 
seem  to  be  works  of  Christ,  and  not  of  Moses.  Therefore, 
ye  say  there  are  works  of  the  new  law,  not  commanded  in 
the  old,  and  against  them  St.  Paul  disputes  not. 

To  this  I  answer,  that  our  Master,  Christ,  there  reproves 
the  false  interpretation,  which  the  scribes  and  pharisees 
did  set  to  the  law,  but  he  teaches  no  new  works,  nor  is  a 
giver  of  any  new  law.  For  St.  John  saith.  The  law  is  given 
through  Moses,  but  grace  and  verity  came  by  Jesus  Christ. 
He  is  the  giver  of  grace  and  mercy,  as  all  the  prophets  tes- 
tify, and  not  another  Moses.    And  therefore  to  purchase  us 


104  Barnes. 

favour,  he  died  on  the  cross,  and  so  did  not  Moses :  but  he 
commands  us  to  do  this,  and  do  that.  But  Christ  saith, 
Depend  thou  on  my  doing,  and  believe  thou  what  I  have 
done  for  thee,  for  thee  and  not  for  me. 

Now,  to  our  purpose;  Christ,  I  say,  doth  interpret,  and 
declare  the  old  law  against  the  scribes  and  pharisees,  who 
learned  that  the  law  was  fulfilled  and  content  with  outward 
works,  and  that  was  their  justification.  This  false  doctrine 
our  Master,  Christ,  reproves;  and  saith,  that  the  law  re- 
quires a  pure  and  clean  heart;  and  he  will  have  his  works 
fulfilled  out  of  the  heart,  and  not  alone  with  hand,  and  feet, 
and  tooth,  and  nail,  as  the  pharisees  say,  and  teach.  So 
that  our  Master,  Christ,  teaches  no  new  works,  but  alone 
expresses  the  virtue  of  the  old  law.  And  thus  do  holy 
doctors  declare  this  fifth  chapter  of  Matthew,  and  especially 
Augustine.  Wherefore,  out  of  that  place  cannot  be  proved, 
that  there  are  certain  works  of  the  new  law  which  never 
were  commanded  in  the  old. 

Moreover,  look  in  the  old  law,  whether  these  things  be 
forbidden,  or  commanded,  and  you  shall  find  that  the  words 
of  the  law  and  Christ's  exposition  do  agree.  So  that  our 
Master  teaches  no  new  thing,  nor  yet  any  new  works. 
But  now  grant,  that  there  are  certain  works  of  the  new 
law,  which  are  not  of  the  old.  Yet  have  you  not,  and 
cannot  prove  that  these  shall  justify.  For  there  can  be  no 
more  goodness  in  works,  than  were  in  works  of  the  old 
law,  for  they  were  to  God's  honour,  and  to  the  profit  of  our 
neighbour.  What  goodness  can  works  have  more?  and 
yet  you  grant  that  they  cannot  justify.  How  then  shall 
your  new  works  justify?  Blessed  St.  Paul  disputed  against 
them  that  were  christened,  and  had  both  works  of  the  old 
law,  and  also  of  the  new,  and  yet  he  concluded  that  Christ 
alone  was  their  justifier.  Mark  his  argument.  If  righteous- 
ness Cometh  of  the  law,  then  is  Christ  dead  in  vain :  as  he 
would  say,  If  the  law  help  to  justify,  for  that  was  the  opi- 
nion of  the  Jews,  then  is  not  Christ  alone  your  justifier. 
If  he  be  not  your  justifier  alone,  then  is  he  dead  in  vain. 
How  will  St.  Paul  prove  this  consequence?  On  this  man- 
ner— Either  Christ  doth  this  alone,  or  else  he  is  dead  in 
vain,  for  he  will  have  no  helper.  This  must  needs  be  the 
meaning  of  his  argument. 

Now  will  I  take  this  argument  of  St.  Paul,  and  likewise 
dispute  against  your  new  works.  If  new  works  do  help 
to  justify,  then  is  Christ  dead  in  vain.     But  Christ  is  not 


Treatise  on  Justification,  105 

dead  in  vain.  Therefore,  new  works  do  not  help  to  jus- 
tify. The  first  part  is  Paul's.  The  second  you  grant. 
Therefore,  the  third  must  needs  follow.  But  let  us  see 
how  St.  Paul  proves  this  proposition  by  an  example ;  not 
of  the  old  law,  as  though  he  disputed  alone  against  the 
works  of  the  old  law,  but  by  that  holy  and  excellent  pa- 
triarch Abraham,  whom  no  manner  of  works  could  justify, 
but  faith  only.  Think  you  that  St.  Paul  speaks  here  of  the 
works  of  the  old  law?  Nay,  doubtless.  For  how  could 
Abraham  do  the  works  of  law,  and  there  was  no  law  given 
till  four  hundred  and  thirty  years  after?  Wherelore  St. 
Paul  constrains  you  to  conclude,  that  no  manner  of  good 
works,  though  they  are  as  good  as  Abraham's  works,  can 
help  to  justification. 

Note  also  St.  Paul's  argument.  Abraham  was  justified 
so  many  years  before  the  law  was  given.  Therefore,  saith 
he,  The  law  doth  not  justify.  So  likewise,  dispute  I  against 
your  new  works.  Men  were  sufficiently,  and  perfectly  jus- 
tified alone  by  faith,  before  any  new  works  were  given,  or 
preached.  Therefore  the  works  of  the  new  law  do  not 
justify  of  necessity.  The  antecedent  I  prove  thus;  Abra- 
ham, Isaac,  Jacob,  and  John  Baptist,  and  all  the  holy  pro- 
phets were  perfectly  justified,  before  any  new  works,  as 
you  take  new  works,  were  spoken  of.  Therefore  men 
were  sufficiently  justified,  alone  by  faith.  If  St.  Paul's 
argument  conclude,  so  must  mine  also.  Wherefore  say 
what  you  can,  here  stands  holy  St.  Paul  stiffly  and  strongly 
for  me,  and  against  you,  and  saith.  That  we  are  freely,  and 
alone  justified  by  faith,  without  all  manner  of  works.  But 
let  us  see  what  Ambrose  saith  to  this  text.  "  They  are 
justified  freely,  for  they  doing  nothing,  nor  nothing  deserv- 
ing, alone  by  faith  are  justified  by  the  gift  of  God,"  &c. 
Hear  you  not,  that  men  working  nothing  at  all,  nor  nothing 
deserving,  are  justified  by  faith  only?  yea,  and  freely? 
You  were  wont  to  cry  for,  "  only,  only,  only ;"  here  you 
have  him,  and  to  help  him  have  also  "  gratis,"  that  is  to 
say,  "  freely ;"  and  also  "  the  gift  of  God,"  and  "  working 
nothing  at  all."  If  these  words  do  not  exclude  works,  and 
allow  faith  only,  I  cannot  tell  what  words  will  do  it;  grant 
these  words,  and  I  will  be  content. 

I  will  also  bring  you  Origen  on  the  same  text,  whose 
words  are  these:  "  Paul  saith,  that  the  justification  of  faith 
is  only  sufficient. — So  that  if  a  man  do  believe  only,  he  is 
justified,  though  there  be  no  works  done  of  him  at  all.    By 


106  Barnes. 

faith  was  the  thief  justified,  without  the  works  of  the  law. 
For  our  Lord  did  not  ask  him  what  he  had  done;  nor  did 
look  for  any  works  of  him,  but  accepted  him  only  for  con- 
fessing of  Christ."  It  follows;  "  Wherefore  a  man  is  jus- 
tified by  faith,  unto  whom  as  concerning  justification,  the 
works  of  the  law  help  nothing,"  &c.  What  say  you  to 
Origen,  who  saith  how  men  are  justified,  though  they  do  no 
good  works  at  all,  for  works  do  help  nothing  to  justifica- 
tion, but  faith  only?  Are  not  these  plain  words?  grant  these 
words,  and  we  will  ask  no  more  of  you.  Here  have  you 
also,  "  alone,  alone,  alone."  So  that  you  need  cry  no  more 
for  "  alone."  Also  Origen  brings  an  open  example  of  the 
thief,  which  no  man  can  deny.  Who  can  have  less  good 
works  than  a  thief,  who  is  neither  good  before  God  nor 
man?  So  that  all  the  world  may  see,  that  this  is  no  new 
opinion,  seeing  that  the  Scripture,  and  also  holy  doctors 
do  teach  it.  Also  St.  Paul,  in  the  ninth  chapter,  brings 
in  the  gentile,  who  knows  nothing  of  God,  nor  has  done 
any  good  works,  but  on  the  contrary  blaspheme  God  and 
his  name,  and  always  lived  in  idolatry,  and  an  utter  enemy 
unto  all  goodness. 

He  brings  in  also  the  Jew,  full  of  good  works  of  the  law, 
who  has  also  great  zeal  unto  God,  and  to  his  works,  yea, 
and  of  that  Paul  bears  him  witness.  Briefly,  he  brings  in 
for  him  such  a  Jew,  that  no  man  can  complain  of,  but  is 
full  of  good  works.  Yea,  take  all  the  best  of  the  Jews 
together,  for  it  were  madness  of  Paul  to  speak  of  the  dam- 
nable Jews,  who  were  open  wretches  and  condemned  by 
the  judgment  of  the  law,  with  all  their  good  works,  and 
yet  St.  Paul  excludes  them,  and  repels  them  clearly  from 
justification,  with  all  their  good  zeal,  and  with  all  their 
good  works,  and  concludes  with  plain  words,  that  the  gen- 
tile who  is  full  of  damnable  works,  and  had  neither  zeal, 
nor  love  unto  goodness,  is  justified  by  faith  only. 

These  are  St.  Paul's  words;  We  say  that  the  gentiles, 
which  follow  not  righteousness,  have  obtained  righteous- 
ness. I  mean  the  righteousness  which  cometh  of  faith. 
But  Israel,  which  followeth  the  law  of  righteousness, 
could  not  attain  unto  righteousness.  Wherefore?  because 
he  sought  it  not  by  faith,  but  as  it  were  by  the  works  of 
the  law.  Are  not  these  plain  words?  that  the  gentiles, 
which  followed  no  righteousness  nor  had  any  mind  thereto, 
are  justified  freely  by  faith?  Is  not  here,  "only  faith?" 
Moreover,  the  Jew  is  reproved,  with  all  his  zeal,  with  all 


Treatise  on  Justification.  107 

his  love  with  all  his  study,  and  with  all  his  good  works.  Is 
not  this  a  marvellous  thing?  yes,  verily,  and  so  marvellous, 
that  you  shall  never  understand  it,  unless  you  believe.  But 
peradventure,  here  shall  be  said,  that  the  good  works  of 
the  Jews  did  not  profit  them,  because  they  had  no  faith :  but 
if  they  had  possessed  faith,  then  would  they  have  holpen  to 
their  justification. 

To  this  I  make  answer,  truth  it  is,  good  works  did  not 
profit  the  Jews  for  lack  of  faith.  But  this  is  false,  that 
works  should  have  holpen  to  justification,  if  they  had  pos- 
sessed faith.  For  St.  Paul  proves  clearly  that  good  works 
help  nothing  to  justification,  and  evil  works  hinder  not  the 
justification,  that  cometh  by  faith.  And  this  he  proved  by 
the  example  of  the  gentile,  who  had  no  good  works,  but  all 
evil  works,  and  yet  is  justified  by  faith.  Moreover,  the 
Jew  had  the  zeal  of  God,  and  all  manner  of  good  works 
with  all  things  that  the  world  can  devise;  yea,  and  also 
St.  Paul  speaks  of  the  Jews  that  were  christened,  and  all 
this  could  not  help.  Wherefore,  no  manner  of  works,  whe- 
ther they  are  in  faith,  or  out  of  faith,  can  help  to  justify. 
Nevertheless,  works  have  their  glory  and  reward.  But 
the  glory  and  praise  of  justification  belongeth  to  Christ 
only.  Also,  St.  Paul  proves  plainly  in  these  words,  that 
works  have  no  place  in  justification ;  to  him  that  worketh  is 
the  reward  not  given  of  favour,  but  of  duty;  to  him  that 
worketh  not,  but  believeth  on  Him  that  justifieth  the  wicked 
man,  is  faith  counted  for  righteousness. 

How  think  you  of  these  words?  Are  they  not  openly 
against  all  works?  saith  he  not,  that  justification  is  imputed 
unto  him  that  worketh  not,  but  alone  believeth  in  Him  that 
justifieth  the  wicked  man?  (Rom.  iv.)  I  pray  you  what 
good  works  doth  the  wicked  man?  Mark  also  how  he  saith, 
that  righteousness  is  imputed  unto  him.  Therefore,  it  is  not 
deserved.  For  that  which  is  deserved,  is  not  imputed  of 
favour,  but  it  must  be  given  of  duty.  How  think  you?  is  not 
this,  "only  faith?"  You  know  that  there  are  but  works, 
and  faith  that  do  justify;  and  St.  Paul  excludeth  works 
clearly.  Therefore,  faith  alone  remaineth.  But  peradven- 
ture, you  will  say,  that  works  with  faith  do  justify,  never- 
theless out  of  meekness,  and  lowliness,  and  avoiding  of  all 
boast  of  goodness,  you  will  give  all  the  glory  to  faith,  as 
unto  the  principal  thing,  and  without  which,  no  works  can 
help;  yet  that,  notwithstanding,  works  are  good,  and  help 
to  justification,  though  of  meekness  you  will  not  know  it.  Is 


1 08  /       Barnes. 

net  this  damnable  hypocrisy?  Yea,  and  that  with  God, 
which  were  intolerable,  if  it  were  with  men.  But  how  can 
you  prove  by  Scripture,  that  works  are  worthy  of  any  glory 
of  justification?  Is  not  this  open  lying  on  faith;  to  give  all 
to  him,  and  yet,  as  you  say,  he  is  not  worthy  of  all,  for 
works  are  worthy  of  part.  If  faith  be  not  worthy  alone, 
confess  it  openly,  and  give  works  their  praise,  and  faith  her 
praise,  and  say  not  one  thing  with  your  mouth,  and  think 
another  in  your  heart.  For  God  searches  the  privacies  of 
hearts.  Who  has  required  of  you  such  a  meekness?  But  I 
pray  you,  how  can  works  help  to  justification,  either  less  or 
more,  when  they  are  neither  done,  nor  yet  thought  of? 
Who  is  justified,  but  a  wicked  man,  who  thinks  nothing  of 
good  works?  But  these  meek  lies  deserve  no  answer. 
Wherefore,  let  us  hear  what  holy  doctors  say  on  this  text: 
To  him  that  worketh  not,  &c. 

Ambrose  saith  on  this  manner.  "  It  was  so  decreed  of 
God,  that  after  the  law,  the  grace  of  God  should  require 
unto  salvation,  faith  alone!"  Which  he  proves  by  the  ex- 
ample of  the  prophet,  saying,  "  Blessed  is  that  man  to  whom 
God  doth  impute  justification  without  works.  He  saith,  that 
they  are  blessed  of  whom  God  hath  determined  without  la- 
bour, without  all  manner  of  observation,  alone  by  faith,  that 
they  shall  be  justified  before  God.  Blessed  are  they  whose 
sins  be  forgiven.  Clearly  they  are  blessed,  unto  whom 
without  labour,  or  without  any  work,  their  iniquities  are  re- 
mitted and  their  sins  are  covered,  and  no  manner  of  works 
required  of  them,  but  only  that  they  should  believe,"  &c. 

Are  not  these  words  plain?  God  hath  decreed,  that  he 
shall  require  nothing  to  justification  but  faith;  and  he  is 
blessed,  to  whom  God  imputes  justification,  without  all  man- 
ner of  works,  without  all  manner  of  observations.  Also 
their  sins  are  covered,  and  no  manner  of  works  of  penance 
required  of  them,  but  only  to  believe.  Here  have  you  "  faith 
alone,"  and  "  faith  only,"  and  here  you  cannot  say,  that 
Ambrose  speaks  alone  of  works  of  the  law,  but  of  all  man- 
ner of  works,  of  all  manner  of  observations,  yea  and  also 
of  penance.  Peradventure  it  will  be  said,  as  a  great  doctor* 
said  once  to  me,  that  Ambrose  understood  it  of  young  chil- 
dren, that  were  newly  baptized;  them  their  faith  should 
save  alone,  without  works.  How  think  you?  is  not  this  a 
likely  answer  for  a  great  doctor  of  divinity;  for  a  great 

*  Dr.  Wetherall.— Fox. 


Treatise  on  Justification.  100 

Duns  man;  for  so  great  a  preacher?  Are  not  St.  Paul  and 
Ambrose  well  avoided,  and  clerkly?*  But  I  made  him  this 
answer,  that  this  epistle  was  written  of  St.  Paul  to  the  Ro- 
mans, who  were  men,  and  not  children,  and  also  the  words 
of  Scripture  speak  of  the  man,  and  not  of  the  child.  And 
Ambrose  saith,  "  Blessed  is  that  man." 

But  at  this  answer,  he  was  not  a  little  moved,  and  sware, 
let  Ambrose  and  Augustine  say  what  they  will,  he  would 
never  believe,  but  that  works  did  help  to  justification! 
This  was  a  lordly  word  of  a  prelate,  and  of  a  pillar  of 
Christ's  church!  But  what  meddling  is  there  with  such 
mad  men.  But  yet  peradventure,  you  will  say  that  I  take 
a  piece  of  the  doctor,  as  much  as  makes  for  my  purpose, 
notwithstanding  he  saith  otherwise  in  another  place,  which 
I  do  not  bring.  What  is  that  to  me?  yet  is  not  my  doctor 
thus  avoided.  For  you  cannot  deny,  but  this  is  his  saying, 
and  upon  this  place  of  Scripture,  and  this  doth  agree  with 
Scripture,  or  else  he  doth  expound  Scripture  evil.  Where- 
fore, you  must  answer  to  the  saying  of  the  doctor  in  this 
place,  for  this  is  the  place  that  he  is  laid  against  you,  and 
this  the  place  whereby  other  places  must  be  expounded. 
And  if  you  dare  deny  him  in  this  place,  then  will  I  deny 
him  in  all  other  places,  by  that  same  authority:  then  are 
the  holy  doctors  clearly  gone !  Nevertheless,  Holy  Scrip- 
ture stands  openly  against  you,  which  if  you  deny,  then 
have  I  a  cause  to  suspect  you.  Wherefore  take  heed  what 
you  do.  But  yet  peradventure  will  ye  say,  that  I  under- 
stand not  Ambrose,  nor  holy  doctors,  as  my  lord  of  Ro- 
chester said,  I  understood  not  Tertullian ;  he  had  no  other 
evasion  to  save  his  honour  with.  But  it  is  not  enough  so 
to  say,  you  must  prove  it,  and  other  men  must  judge  be- 
tween you  and  me. 

Here  have  I  translated  a  great  many  of  their  sayings 
into  English;  let  other  men  judge,  whether  I  understand 
them  or  not.  Go  ye  to  the  Latin  and  let  us  see  what  other 
sense  you  can  take  out.  But,  my  lords,  remember  that  our 
God  is  alive,  whose  cause  we  defend,  before  whom  I  dare 
well  say,  you  are  already  confounded  in  your  conscience; 
wherefore  doubt  you  not,  but  that  terrible  vengeance  hang- 
eth  over  you,  if  you  repent  not,  which  when  it  cometh, 
Cometh  sharply.  How  are  ye  able  to  defend  a  thing,  that 
you  cannot  prove  openly  by  Holy  Scripture?  Say  what  you 

*  Cleverly  put  aside,  and  in  an  able  manner. 
BARNES.  40 


110  Barnes, 

will,  your  conscience  will  murmur  and  grudge,  and  will 
never  be  satisfied  with  men's  dreams,  nor  yet  with  tyranny. 
Think  you  that  your  laws  and  your  inventions  can  be  a  suf- 
ficient rule  for  Christian  men  to  live  by?  and  to  save  their 
conscience  thereby?  Think  you  that  your  cause  is  suffi- 
ciently proved,  when  you  have  compelled  poor  men  by  vio- 
lence to  grant  it?  then  may  we  destroy  all  Scripture,  and 
receive  alone  your  tyranny. 

But,  my  lords,  this  matter  is  not  righted  by  your  judg- 
ment, but  by  our  master  Christ,  and  his  blessed  word,  be- 
fore whose  straight  judgment  you  shall  be  judged,  and 
that  straightly.  For  when  all  your  grace,  all  your  honour, 
all  your  dignity,  all  your  pomp  and  pride;  briefly  all  that 
your  hearts  do  now  rejoice  in,  shall  lie  in  the  dust,  then 
shall  you  be  called  to  a  straight  reckoning:  it  is  no  light 
game,  nor  child's  play.  Mark  it  well,  for  it  lieth  on  your 
neck.  But  what  needeth  me  to  lose  many  words,  for  if  you 
are  half  so  full  of  grace  as  you  say  you  are  of  good  works, 
then  will  you  reckon  it  better  than  I  can  move  you.  But 
again  to  our  purpose.  St.  Paul  proves  the  justification  of 
faith  only,  in  these  words ;  No  man  is  justified  by  the  works 
of  the  law,  but  by  the  faith  of  Jesus  Christ,  and  we  do  be- 
lieve in  Jesus  Christ,  that  we  may  be  justified  by  the  faith 
of  Christ,  and  not  by  the  works  of  the  law. 

Mark,  how  he  saith,  that  no  man  is  justified  by  the 
works  of  the  law,  no  not  St.  Peter:  how  think  you?  does 
not  St.  Paul  exclude  works,  and  brings  in  faith  alone?  yea, 
and  that  the  works  of  the  law,  which  were  the  best  works  in 
the  world;  and  he  believed  to  be  justified  only  by  the  faith 
of  Jesus  Christ  and  not  by  works,  and  that  he  proves  in 
these  words  of  the  prophet;  A  righteous  man  liveth  by 
faith.  Hear  you  not,  how  a  righteous  man  lives  by  faith? 
What  call  you  living  by  faith?  If  he  live  any  part  by  works, 
then  he  lives  not  by  faith,  but  partly  by  works.  Then  is  St. 
Paul's  probation  imperfect.  But  let  us  see  how  your  doc- 
tors* do  expound  this  text. 

Now  he  plainly  shows  that  faith  alone  hath  the  virtue  to 
justify,  and  he  brings  Habakkuk,  saying.  Of  faith,  (and  not 
of  the  law)  shall  a  righteous  man  live.  He  adds  well, 
"  afore  God,"  for  before  man,  peradventure,  they  shall  be 
reckoned  righteous,  that  stick  to  the  law,  but  not  before 
God,  &c.  Here  have  you  "  only."  And  also  that  this  holy 
justification  is  before  God,  and  according  to  his  judgment, 
*  Athanasius. — Fox. 


Treatise  on  Justification.  Ill 

and  not  according  to  men's  judgments.  Wherefore,  glory 
as  much  as  you  can  of  your  good  works.  They  cannot 
alone  justify  you,  but  also  they  are  of  no  value,  but  damna- 
ble and  very  sin,  if  there  be  no  faith.  So  far  are  they  from 
helping  to  justification.  This  Augustine  witnesses  in  these 
words,  "  Those  same  works  that  are  done  before  faith, 
though  they  seem  unto  men  laudable,  yet  are  they  but 
vain,  and  I  do  judge  them  as  great  strength,  and  as  swift 
running,  out  of  the  way.  Wherefore  let  no  man  count  his 
good  works  before  faith :  where  faith  is  not,  there  is  no  good 
work,  the  intention  maketh  a  good  work,  but  faith  doth 
guide  the  intention,  &c.  Here  Augustine  condemneth  all 
your  good  works  before  faith,  and  saith,  that  they  are  no- 
thing worth,  but  vain,  and  things  out  of  the  way.  How  can 
such  things  help  to  justification? 

Mark  also,  how  that  your  good  intention,  whereupon  you 
boast  that  you  do  so  many  good  works  by,  cannot  help 
you,  for  it  is  blind,  and  knows  not  what  to  do,  though  it 
stand  well  in  its  own  conceit,  without  faith,  which  is  its 
guide.  So  that  all  things  before  faith,  are  but  very  blind- 
ness. But  as  soon  as  faith  cometh,  he  doth  both  justify, 
and  also  maketh  the  works  good,  which  before  were  sin. 
But  let  us  see  what  Bernard  saith  of  good  works.  "  I  do 
abhor  whatsoever  thing  is  of  me.  Except,  peradventure 
that  that  be  mine,  which  God  hath  made  me.  By  grace 
hath  he  justified  me  freely,  and  by  that  hath  he  delivered  me 
from  the  bondage  of  sin.  Thou  hast  not  chosen  me,  saith 
Christ,  but  I  have  chosen  thee,  nor  found  I  any  merits  in 
thee,  that  might  move  me  to  choose  thee,  but  I  prevented* 
all  thy  merits.  Wherefore  thus  by  faith  have  I  married 
thee  unto  me,  and  not  by  the  works  of  the  law;  I  have 
married  thee  also  in  justice,"!"  but  not  in  the  justice  of  the 
law,  but  in  the  justice  which  is  of  faith.  Now  this  remains, 
that  thou  dost  judge  a  right  judgment  between  thee  and  me, 
give  thou  judgment,  wherein  that  I  have  married  thee, 
where  it  is  open,  that  thy  merits  did  not  come  between,  but 
my  pleasure  and  will,"  &c.  Bernard  doth  despise  all  his 
good  works,  and  betakes  himself  only  to  grace,  but  you 
stick  partly  to  your  good  works,  and  not  only  to  grace.  Had 
Bernard  no  good  works  to  stick  to?  mark  that.  Bernard 
is  God's  child,  freely  by  grace,  which  cannot  be,  if  works 
do  help  less  or  more.  W^as  he  not  a  christened  man?  had 
he  no  works  of  the  new  law,  as  you  call  them?    I  think, 

*  Went  before.  t  Righteousness. 


112  Barnes, 

yes.  And  yet  he  saith,  that  there  was  no  merit,  nor  any 
goodness,  but  that  we  were  freely  chosen.  Wherefore  he 
provoketh  you,  and  all  such  as  you  be,  to  judge  righteously 
between  God  and  you,  the  which  hath  prevented  all  your 
goodness,  and  that  of  his  own  will,  and  of  his  own  pleasure. 
How  can  he  find  any  goodness  that  preventeth  all  goodness? 
so  that  here  have  you  clearly,  that  good  works  of  the  law, 
or  moral  good  works  (as  you  feign)  do  nothing  help  to  jus- 
tification before  God,  for  they  are  prevented  of  justification. 

This  is  also  well  proved  by  Augustine,  saying, "  Where- 
fore, these  things  considered,  and  declared  according  to 
the  strength  that  it  hath  pleased  God  to  give  us,  we  do 
gather,  that  a  man  cannot  be  justified  by  the  precepts  of 
good  living,  that  is,  not  by  the  law  of  works,  but  by  the 
law  of  faith ;  not  by  the  letter,  but  by  the  Spirit ;  not  by  the 
merits  of  works,  but  by  free  grace,"  &c.  Hear  you  this? 
Not  by  merits  of  works,  but  by  free  grace?  what  call  you 
"  free  grace,"  but,  without  all  things,  saving  grace?  what 
call  you  "  not  of  works,"  but  that  works  help  nothing? 
For  if  works  did  help,  then  would  he  not  say,  "  not  of 
works,"  but  "  not  of  works  only,"  but  "  part  of  works,  and 
part  of  faith;"  but  he  excludes  works,  fully  and  only. 
Again,  the  same  that  purchases  us  remission  of  our  sins, 
also  purchases  justification.  For  justification  is  nothing 
but  remission  of  sins.  Now  faith  purchases  us  remission, 
therefore  by  faith  we  are  justified. 

Now,  that  faith  doth  purchase  remission  of  sins,  it  is  well 
proved  by  this  article  of  our  faith,  "  I  believe  remission  of 
sins."  Now,  if  I  have  not  this  remission  for  faith,  then  faith 
deceives  me,  for  I  do  believe  only  because  I  would  have 
remission  of  sins.  What  needeth  me  to  believe  remission 
of  sins,  if  I  may  deserve  it  by  works?  also  our  Master, 
Christ,  declares  openly,  that  no  manner  of  works,  whatso- 
ever they  be,  can  justify  before  God.  These  are  his  words, 
*'  When  you  have  done  all  things  that  are  commanded 
you,  yet  say,  that  we  are  unprofitable  servants;" — if  you 
be  unprofitable,  then  are  you  not  justified.  And  if  you 
cannot  be  justified  when  you  have  done  all  things,  how 
will  you  be  justified,  when  you  do  in  a  manner  nothing? 
and  especially  of  those  things  that  are  commanded  you; 
wherefore  this  is  plain,  that  our  works  cannot  help  us  to 
justification.  For  when  we  have  done  all  things,  yet  we 
are  unprofitable.  But  let  us  prove  this  by  an  open  ex- 
ample. I  put  this  case,  my  lords,  (unto  you  I  speak,) 
that  our  noble  prince  would  call  you  all  before  him,  and 


Treatise  on  Justification.  113 

say,  "  My  Lords,  so  it  is,  that  it  has  pleased  us  to  call  you 
unto  the  spiritual  dignity  of  bishops,  and  to  make  you  of 
our  council,  and  lords  of  our  realm,  and  also  of  our  parlia- 
ment. Now,  would  we  know  of  you,  which  of  you  all  has 
deserved  it,  or  reckons  himself  worthy,  by  his  deserving, 
less  or  more,  of  this  dignity?"  What  will  you  say  to  this? 
What  will  you  answer  to  the  king's  grace?  Is  there  one 
among  you  all,  that  dare  be  so  bold  as  to  say  to  the  king's 
grace,  that  he  has  not  given  it  unto  him  freely,  but  that  he 
has  done  the  king  such  faithful  service,  that  he  was  bound 
to  give  it  unto  him?  yea,  and  that  of  his  deserving?  If 
there  were  one  that  were  so  proud  as  to  say  this,  think  you 
that  the  king's  grace  would  not  lay  to  his  charge,  how  that 
he  had  not  done  half  his  duty,  but  were  rather  bound  to  do 
ten  times  as  much  more,  and  yet  the  king's  grace  were  not 
bound  to  give  him  a  bishopric,  for  he  had  done  but  his  duty, 
and  not  all  that. 

Now,  if  your  good  works,  and  all  your  faithful  service, 
be  not  able  to  deserve  a  bishopric  of  the  king's  grace,  how 
will  you  be  able,  by  your  works,  to  deserve  heaven,  and 
justification  before  the  King  of  all  kings?  When  you  have 
answered  to  this,  before  the  king's  grace,  then  come  and 
dispute  with  God,  of  the  justification  of  your  works,  and 
yet  they  shall  be  far  unlike.  Wherefore,  I  conclude  of 
these  Scriptures,  and  of  these  doctors,  that  the  faith,  which 
we  have  in  Christ  Jesus,  and  his  blessed  blood,  doth  only, 
and  sufficiently  justify  us  before  God,  without  the  help  of 
any  works. 

And  though  that  all  Scripture  be  nothing  else,  but  a 
whole  probation  of  this  article,  (that  is,  alone  a  perfect 
commendation,  and  a  praise  of  Christ,  and  his  blessed 
merits,  that  he  hath  deserved  for  us,)  yet  will  I  pass  over 
to  bring  in  any  more  places.  For  they  that  are  not  con- 
tent with  these  Scriptures,  will  not  be  satisfied,  nor  yet 
content  to  give  alone  all  glory  to  God,  though  I  brought  in 
all  the  New  Testament.  Yea  Christ  himself  could  not  sa- 
tisfy them,  if  he  were  here,  no  nor  yet  though  heaven,  and 
earth,  and  all  creatures  therein,  were  nothing  else,  but  pro- 
bations of  this  article,  it  would  not  help.  Wherefore,  I  let 
such  infidels  pass,  and  leave  them  to  the  judgment  of  God, 
alone  certifying  them  of  this  one  thing,  which  is  infallible, 
how  the  day  shall  come,  that  it  shall  repent  them,  yea,  and 
that  sorer  than  I  can  either  write,  or  think,  that  they  did 
not  believe  the  least  jot  of  this  holy  article.  But  unto  our 
40* 


114  Barnes* 

purpose.  The  very  true  way  of  justification  is  this.  First 
Cometh  God,  for  the  love  of  Christ  Jesus,  alone  of  his 
mere  mercy,  and  giveth  us  freely  the  gift  of  faith,  whereby 
we  do  believe  God,  and  his  holy  word,  and  stick  fast  unto 
the  promises  of  God,  and  believe,  that  though  heaven,  and 
earth,  and  all  that  is  in  them  should  perish,  and  come  to 
nought,  yet  God  shall  be  found  true  in  his  promises — for 
this  faith  sake,  are  we  the  elect  children  of  God. 

This  is  not  such  a  faith,  as  men  dream,  when  they 
merely  believe  that  there  is  one  God,  and  believe  that  he  is 
eternal ;  believing  that  he  made  the  world  of  nought,  yea, 
and  believe  that  the  gospel  is  true,  and  all  things  that  God 
speaketh  must  be  true,  and  fulfilled,  with  other  such  things. 
This,  I  say,  is  not  the  faith  that  we  are  justified  by,  for 
devils  and  infidels  have  this  faith,  and  also  we  may  attain 
to  these  things  by  strength  of  reason ;  but  the  faith  that 
shall  justify  us,  must  be  of  another  manner  of  strength,  for 
it  must  come  from  heaven,  and  not  from  the  strength  of 
reason.  It  must  also  make  me  believe,  that  God,  the  Maker 
of  heaven  and  earth,  is  not  alone  a  Father,  but  also  my 
Father:  yea,  and  that  through  the  favour,  which  Christ 
hath  purchased  me,  from  the  which  favour,  neither  heaven 
nor  earth,  tribulation,  nor  persecution,  death  nor  hell,  can 
divide  me.  But  to  this  stick  I  fast,  that  he  is  not  alone  my 
Father,  but  also  a  merciful  Father,  yea,  and  that  unto  me 
merciful,  and  so  merciful,  that  he  will  not  impute  my  sins 
unto  me,  though  they  are  ever  so  great,  so  long  as  I  depend 
on  the  blessed  blood  of  Christ  Jesus,  and  sin  not  of  malice, 
but  of  frailty,  and  of  no  pleasure. 

He  also  is  a  liberal  Father,  yea,  and  that  unto  me  libe- 
ral, who  will  not  alone  promise  me  all  things,  but  also  give 
them  me,  whether  they  be  necessary  to  the  body  or  to  the 
soul.  He  also  is  not  only  liberal,  but  mighty  to  perform 
all  things  that  he  promiseth  unto  me.  Briefly,  this  faith 
makes  me  to  hang  clearly  upon  God,  and  of  his  blessed  pro- 
mises made  in  Christ,  and  in  his  sweet  and  precious  blood, 
and  not  to  fear  death,  nor  any  affliction,  nor  persecution, 
nor  tribulation ;  but  to  despise  all  these  things ;  and  not  alone 
these,  but  to  despise  also  mine  own  life  for  Christ's  sake. 

Finally,  of  a  fleshly  brute,  it  makes  me  a  spiritual  man; 
of  a  damnable  child,  it  makes  me  a  heavenly  son;  of  a  ser- 
vant of  the  devil,  it  makes  me  a  free-man  of  God;  de- 
livered from  the  law,  from  sin,  from  death,  from  the  devil, 
and  from  all  misery  that  might  hurt  me.     My  lords,  this 


Treatise  on  Justification.  115 

is  the  faith  that  doth  justify,  and  that  we  do  preach.  And 
because  it  is  given  from  heaven  into  our  hearts  by  the  Spirit 
of  God,  therefore  it  can  be  no  idle  thing;  but  it  must  needs 
do  all  manner  of  things,  that  are  to  the  honour  of  God,  and 
also  to  the  profit  of  our  neighbour;  insomuch,  that  at  all 
times  necessary,  it  must  needs  work  well,  and  also  bring 
forth  all  good  works,  that  may  be  to  the  profit  and  helping 
of  any  man.  But  these  works  are  not  done  to  justify  the 
man,  but  a  just  man  must  needs  do  them.  Not  unto  his 
profit,  but  only  to  other  men's  profits,  even  as  our  Master, 
Christ,  suffered  hunger,  and  thirst,  and  persecution,  and 
took  great  labours  in  preaching  of  his  word,  yea,  and  also 
suffered  death.  All  these  things,  I  say,  did  he  not  to  further 
or  to  profit  himself,  but  for  our  merits,  and  for  our  profit.  So 
likewise  doth  a  just  man  his  works.  And  as  a  good  tree  in 
time  of  the  year  brings  forth  good  apples,  not  to  make  it 
good,  for  it  is  good  before,  nor  yet  is  this  apple  to  its  profit, 
but  unto  others,  notwithstanding,  the  good  nature  that  is  in 
it,  must  needs  bring  it  forth — so  likewise,  the  just  man  must 
needs  do  good  works,  not  by  them  to  be  justified,  but  only 
in  them  to  serve  his  brother :  for  he  hath  no  need  of  them, 
concerning  his  justification. 

Wherefore,  now  here  have  you  the  very  true  cause  of 
justification;  that  is,  faith  alone:  and  also  the  very  true 
way  and  manner  of  doing  good  works :  and  how  that  no 
man  can  do  good  works,  but  a  justified  man,  as  our  Mas- 
ter, Christ,  saith ;  Either  make  the  tree  good,  and  then  his 
fruit  good,  or  else  the  tree  evil,  and  his  fruit  evil ;  for  a 
good  tree  must  needs  bring  forth  good  fruit,  and  a  bad  tree, 
evil  fruit.  But  now  let  me  answer  to  the  Scriptures,  and 
to  the  reasons  that  they  bring  to  prove  that  works  do  jus- 
tify. First,  comes  the  fleshly  and  damnable  reason,  and 
she  saith ;  if  we  be  justified  alone  by  faith,  what  need  we  to 
do  any  good  works?  what  need  we  to  crucify,  or  mortify 
our  flesh?  for  all  these  will  not  profit  us,  and  we  shall  be 
saved,  though  we  do  none  of  them  all.  Thus  did  blind 
reason  dispute  with  St.  Paul,  when  he  had  proved  that  God, 
of  his  mercy,  had  delivered  us  freely  from  the  damnable 
bondage  of  the  law. 

Anon  he  judged  that  he  might  do  what  he  would,  for  he 
was  no  longer  under  the  law.  To  this  St.  Paul  answers, 
that  if  we  obey  unto  the  works  of  sin,  then  are  we  the 
servants  of  sin;  and  if  we  obey  to  the  works  of  justice, 
then  are  we  the  servants  of  justice.  So,  that  if  we  truly 
have  that  same  faith,  that  justifieth  us,  we  shall  desire  to 


116  Barnes. 

do  none  other  works  but  those  that  belong  to  justification ; 
not  that  the  works  do  justify,  but  that  we  must  needs  do 
these  works,  as  the  very  true  fruits  of  justification,  and  not 
as  the  cause  of  justification.  And  therefore  those  men  that 
will  do  no  good  works  because  they  are  justified  only  by 
faith,  are  not  the  children  of  God,  nor  the  children  of  justi- 
fication. For  the  living  Spirit  of  God  is  no  author  of  evil 
nor  of  sin,  but  he  crieth  in  our  hearts,  "  Abba,  Father." 
And  of  that,  is  this  a  sure  and  an  evident  token,  for  if  they 
were  the  very  true  children  of  God,  they  would  be  the  more 
glad  to  do  good  works,  because  that  they  are  justified  freely. 
Therefore,  should  they  also  be  moved  freely  to  works,  if  it 
were  for  no  other  purpose,  nor  profit,  but  only  to  do  the 
will  of  their  merciful  God,  who  hath  so  freely  justified  them ; 
and  also  to  profit  their  neighbour,  whom  they  are  bound  to 
?erve  of  very  true  charity. 

Take  an  example  ;  here  is  a  thief,  who  is  condemned  by 
right  and  the  law  to  be  hanged,  whom  the  king's  grace  of 
his  mercy,  freely  delivers  from  the  gallows,  and  gives  him 
his  pardon.  Now  this  thief,  thus  delivered,  will  not  keep 
himself  a  true  man,  nor  do  those  works  that  belong  to  a 
true  man  to  do,  but  he  falls  again  to  stealing,  because  the 
king  pardoned  him  so  freely,  and  reckons  that  the  king  is 
so  merciful,  that  he  will  hang  no  thieves,  but  will  deliver 
them  all  of  his  mercy,  without  their  deserving.  Now,  how 
think  you,  will  the  king  be  merciful  unto  this  thief,  when 
he  comes  again  to  the  gallows?  Nay  truly,  for  he  was  not 
delivered  for  that  cause,  but  to  keep  himself  a  true  man. 

Then  comes  my  lord  of  Rochester,  and  he  saith,  that 
faith  doth  begin  a  justification  in  us,  but  works  do  perform 
it,  and  make  it  perfect.  I  will  recite  his  own  words: 
"  Justification  is  said  to  be  begun  only  by  faith,  but  not  to 
be  consummated,  for  consummate  justification  can  no  other- 
wise be  attained  than  by  works,  wrought  and  brought  forth 
to  light;  works  do  consummate  justification.  Faith  first 
begins,"  &c.  What  Christian  man  would  think,  that  a 
bishop  would  thus  trifle,  and  play  with  God's  holy  word? 
God's  word  is  so  plain,  that  no  man  can  avoid  it,  how 
that  faith  justifieth  alone;  and  now  comes  my  lord  Ro- 
chester, with  a  little,  and  a  vain  distinction,  invented  of 
his  own  brain,  without  authority  of  Scripture,  and  will 
clearly  avoid  all  Scriptures,  and  all  the  whole  disputation 
of  St.  Paul.  But,  my  lord,  say  to  me  of  your  conscience, 
how  do  you  reckon  to  avoid  the  vengeance  of  God,  since 
you  thus  trifle,  and  despise  God's  holy  word  ?     Think  you, 


Treatise  on  Justification.  117 

that  this  vain  distinction  will  be  allowed  before  Jesus 
Christ?  for  whose  glory  we  do  contend  and  strive;  before 
whom  we  do  handle  this  matter? 

I  do  think  verily,  that  your  own  conscience  doth  sorely 
accuse  you,  for  thus  blaspheming  the  holy  word  of  God. 
Wherefore,  my  lord,  for  Christ's  sake  remember  that  you 
are  aged,  and  shall  not  long  tarry  here,  and  these  vain  dis- 
tinctions that  you  have  invented  to  the  pleasure  of  men, 
and  to  the  great  perverting  of  God's  holy  word,  shall  be 
to  your  everlasting  damnation.  And,  at  the  least,  if  you 
fear  not  the  terrible  vengeance  of  God,  remember  the 
shame  of  the  world,  and  think  not  that  all  men  are  so 
mad,  and  so  unlearned,  as  to  be  deceived  by  this  trifling 
distinction ;  seeing  that  the  word  of  God  is  so  plain  against 
it.  Doth  not  St.  Paul  say,  that  our  justification  is  alone  of 
faith,  and  not  of  works  ?  How  can  you  avoid  this  same. 
Not  of  works.  (Eph.  ii.)  If  works  do  make  justification 
perfect,  then  St.  Paul's  words  are  not  true;  also  St.  Paul 
saith,  that  we  are  the  children  of  God,  by  faith.  And  if 
we  be  the  children,  we  are  also  the  heirs. 

Now,  what  imperfection  find  you  in  children,  and  in 
heirs?  Christian  men  desire  no  more  than  this,  and  all  this 
have  they  by  faith  only.  And  will  you  say,  that  faith  doth 
but  begin  a  justification?  Besides  that,  you  know  well,  that 
St.  Paul  doth  prove  in  all  the  whole  epistle  to  the  Romans, 
and  also  to  the  Galatians,  that  faith  doth  justify,  yea,  and 
that  by  contention  against  works.  Now,  how  can  you 
bring  in  works  to  make  justification  perfect,  and  St.  Paul 
hath  excluded  them? 

Moreover,  why  did  not  the  Jews,  against  whose  works 
St.  Paul  disputed,  bring  in  this  distinction  for  them?  Brief- 
ly, what  will  you  say  to  all  the  doctors  that  I  have  here 
recited,  who  say,  that  "only  faith"  doth  justify?  But 
doubtless,  if  it  were  not  to  satisfy  other  men,  this  distinc- 
tion were  not  worthy  an  answer.  Another  damnable  rea- 
son is  made,  that  is  an  open  and  plain  lie,  which  is  this. 
Thou  sayest,  "  that  works  do  not  justify,  nor  yet  help  to 
justification,  but  faith  only.  Therefore,  thou  destroyest  all 
good  works,  and  wilt  that  no  man  shall  work  well,  but 
alone  believe." 

I  answer,  if  there  were  any  shame  in  men,  they  might 
well  be  ashamed  of  these  open  lies. 

Tell  me  one  that  is  learned,  that  ever  did  say,  or  teach, 
that  men  should  do  no  good  works.  Many  there  be,  that 
say,  Works  do  not  justify,  as  St.  Paul,  and  all  his  scholars; 


118  Barnes. 

but  no  man  denies  good  works.  But  I  marvel  not  at  them, 
for  they  do  but  the  works  of  their  father,  who  was  a  Har, 
and  a  murderer  from  the  beginning.  I  pray  you,  what 
consequent  is  this,  after  your  own  logic?  "  works  do  not 
justify,"  therefore,  we  need  not  to  do  them,  but  despise 
them,  for  they  are  of  no  value.  Take  a  like  consequent. 
You  say,  that  the  king's  grace  doth  not  justify, — therefore, 
you  despise  him? — therefore,  he  is  no  longer  king?  Also 
the  sun  and  moon  do  not  justify, — therefore,  you  destroy 
them?  But  such  a  lie  must  St.  Paul  needs  suffer,  when  he 
had  proved,  that  faith  only  did  justify.  Then  came  your 
overthwart  fathers,*  and  said,  "  Therefore  thou  destroyest 
the  law,  for  thou  teachest  that  it  justifieth  not."  God  for- 
bid, saith  St.  Paul,  for  we  do  learn  the  very  way  to  fulfil 
the  law,  that  is,  Faith ;  whereby  the  law  alone  is  fulfilled, 
and  without  the  which,  all  the  works  of  the  law  are  but  sin. 
So  do  we  likewise  teach  the  very  true  way,  whereby  all 
good  works  must  be  done.  As  first,  a  man  is  by  faith  to 
be  justified;  and  then,  a  just  man  must  needs  do  good 
works,  which  before  were  but  sin,  and  now  all  are  good, 
yea,  his  eating,  drinking,  and  sleeping,  are  good. 

But,  beside  all  these,  have  they  certain  Scriptures.  First, 
of  St.  James,  whose  words  are  these.  Wilt  thou  under- 
stand, O  thou  vain  man,  that  faith  without  deeds  is  dead? 
Was  not  Abraham  our  father  justified  of  his  deeds,  when 
he  offered  his  son  Isaac  on  the  altar?  likewise,  was  not 
Rahab  the  harlot  justified,  when  she  received  the  messen- 
gers, and  sent  them  out  another  way?  Augustine  declares 
in  divers  places,  that  blessed  St.  Paul,  and  St.  James,  seem- 
ed to  be  contrary  in  this  matter,  and  declares  how  that 
St.  Paul  speaks  of  works  that  go  before  faith,  and  St. 
James  speaks  of  works  that  follow  faith ;  and  yet  Augus- 
tine will  not  be  compelled  by  the  words  of  this  epistle,  to 
grant,  that  any  works  do  justify,  by  the  reason,  that  St. 
Paul's  words  are  so  openly  and  vehemently  to  the  con- 
trary. Wherefore,  seeing  that  there  appears  a  controversy 
here  in  two  places  of  the  Scripture,  it  stands  with  all  rea- 
son and  learning,  that  the  same  place,  which  seems  to  be 
feeblest,  and  also  the  darkest,  should  be  expounded,  and 
declared  by  that  part  of  Scripture,  which  is  clearest  and 
most  of  authority. 

Now  therefore,  inasmuch  that  both  blessed  St.  Paul, 
and  also  St.  James's  meaning  is,  that  good  works  should 
be  done,  and  they  that  are  Christian  men  should  not  be 
*  The  fathers  of  the  church,  who  contradict  you. 


Treatise  on  Justification,  119 

idle,  and  do  no  good,  because  they  are  the  children  of  grace, 
but  that  they  should  rather  in  their  living,  express  outward- 
ly their  goodness,  received  of  grace;  and  as  blessed  St.  Paul 
saith,  to  give  their  members  to  be  servants  unto  righteous- 
ness, as  they  were  before  servants  unto  uncleanness.  For 
this  cause,  I  say,  St.  James's  saying  must  needs  be  under- 
stood for  to  be  written  against  those  men,  that  boasted 
themselves  of  an  idle  and  vain  opinion,  that  they  thought 
themselves  to  have,  which  they  reckoned  to  be  a  good  faith. 
Now  St.  James,  to  prove  that  this  faith  was  but  an  idle 
thing,  and  of  none  effect,  declares  it  clearly,  by  that  it 
brought  forth  in  time  and  place  convenient  no  good  works. 
And  therefore  he  calls  it  "  a  dead  faith." 

He  brings  in  also  a  naked  brother,  who  hath  need  of 
clothing,  unto  these  men,  that  boast  of  their  faith,  who  had 
no  compassion  of  his  necessity.  Wherefore  he  concludes, 
that  they  have  no  true  faith.  And  therefore  he  saith  unto 
them.  Show  unto  me  thy  faith  without  works,  and  I  shall 
show  unto  thee  of  works,  my  faith. 

Here  is  it  plain,  that  St.  James  would  no  more  but  that 
the  faith  is  a  dead  faith,  and  of  no  value,  which  hath  no 
works.  For  works  should  declare  and  show  the  outward 
faith,  and  works  should  be  an  outward  declaration,  and  a 
testimony  of  the  inward  justification,  received  of  faith;  not 
that  works  can  or  may  take  away  our  sin,  or  else  be  any 
satisfaction  for  any  part  of  sin,  for  that  belongs  to  Christ 
alone.  As  blessed  St.  John  saith,  and  also  St.  Paul,  He 
hath  appeared  once  for  all,  to  put  sin  to  flight  by  the  offer- 
ing up  of  himself.  And  that  this  is  St.  James's  meaning, 
it  is  declared  by  that  which  follows.  Thou  seest,  saith  he, 
that  faith  wrought  in  Abraham's  deeds,  and  through  the 
deeds  was  his  faith  made  perfect. 

Mark,  how  faith  wrought  in  his  deeds;  that  is,  his  faith, 
because  it  was  a  living  faith,  brought  forth,  and  wrought 
out  that  high  work  of  oblation.  Also,  his  faith  was  per- 
fect through  his  deeds.  That  is,  his  faith  was  declared, 
and  had  a  great  testimony  before  all  the  world,  that  it  was 
a  living,  and  a  perfect,  and  a  right  shapen  faith,  which 
Abraham  had.  So  that  his  inward  faith  declared  him  be- 
fore God,  and  his  outward  works  before  the  world,  to  be 
good,  and  justified.  And  thus  was  his  faith  made  perfect 
before  God  and  man.  Now  unto  this  do  we  all  agree,  that 
faith  alone  justifieth  before  God,  which  in  time  and  place 
doth  work  well,  yea,  it  is  a  living  thing  of  God,  which  can- 
not be  dead,  nor  idle  in  man.     But  yet  for  all  that,  we  do 


120  Barnes. 

give  to  faith  and  to  Christ's  blood,  that  glory,  which  be- 
longs to  them  alone,  that  is  to  say,  justification,  remission 
of  sins,  satisfying  of  God's  wrath,  taking  away  of  everlast- 
ing vengeance,  purchasing  of  mercy,  fulfilling  of  the  law, 
with  all  other  like  things.  The  glory  of  these,  I  say,  be- 
longs to  Christ  only,  and  we  are  partakers  of  them  by  faith 
in  Christ's  blood  only.  For  it  is  no  work  that  receives  the 
promise  made  in  Christ's  blood,  but  faith  only. 

Take  an  example.  God  saith  to  Abraham,  In  thy  seed 
shall  I  bless  all  people.  Now,  Abraham's  works  can  do 
nothing  to  receiving  of  this  blessing;  nor  yet  can  they 
make  him  depend  on  that  seed,  but  he  believes  God,  and 
cleaves  fast  by  faith  to  that  promise,  and  thinks,  that  God 
shall  be  true,  though  he  be  a  liar,  and  so  is  he  partaker  of 
the  blessing  made  in  the  seed.  Note  also,  that  this  bless- 
ing is  promised  in  Abraham's  seed,  and  not  to  Abraham's 
works.  Therefore,  Abraham  is  blessed  because  he  depends 
upon  the  seed,  and  not  on  his  works.  Also,  blessed  St. 
Paul  doth  drive  a  sore  argument  against  works,  inasmuch 
as  Scripture  declares.  He  saith,  not  unto  seeds,  as  of  many; 
but  as  of  one.  Gal.  iii.  16. 

Now,  if  works  do  help  less  or  more  to  justification,  then 
the  promise  must  needs  be  made  and  pertain  to  many,  and 
not  to  one  only,  which  were  sorely  against  blessed  St.  Paul. 
Wherefore,  I  conclude,  that  the  glory  and  praise  of  justifica- 
tion belongs  only  to  faith  in  Christ's  blood,  and  not  to  works 
in  any  wise.  Notwithstanding,  we  do  also  laud  and  praise 
good  works,  and  do  teach  men  diligently  to  do  good  works, 
inasmuch  as  God  their  Maker  hath  commanded  them :  yea, 
and  also  to  profit  their  neighbours  by  their  good  works : 
and  that  other  men,  who  blaspheme  the  verity,  might  be 
moved,  through  their  virtuous  living  and  conversation,  to 
the  holy  religion  of  Christ. 

For  these  causes,  and  others  more,  I  say,  do  I  teach 
good  men  to  live  well  and  virtuously;  yea,  and  also  we 
teach  that  good  works  shall  have  a  reward  of  God,  as 
Scripture  testifies;  but  not  remission  of  sins,  nor  yet  jus- 
tification, for  their  reward.  Wherefore,  this  saying  of  St. 
James  must  needs  be  verified  against  them  that  boast 
themselves  of  vain  faith ;  which  was  indeed  but  an  idle 
opinion,  and  no  true  faith;  for  it  did  not  work  through 
charity.  And  therefore  St.  James  disputes  well  against 
them,  that  this  faith  was  but  a  dead  faith,  and  could  not 
help  them  more  than  it  helped  the  devil.  So  that  this  of 
St.  James  makes  nothing  against  me,  but  rather  with  me. 


Treatise  on  Justification,  121 

Also,  you  have  another  Scripture  for  you,  which  is  this; 
Before  God  they  are  not  justified,  which  hear  the  law,  but 
they  which  do  the  law  shall  be  justified.  Of  this  text  you 
glory  and  cry,  "  Works,  works."  But  if  you  would  con- 
sider the  mind  of  St.  Paul,  you  should  well  perceive  that  he 
means  not,  how  works  might  deserve  justification,  for  then 
could  he  not  have  concluded  this  against  the  Jews ;  for  they 
did  the  works  of  the  law  to  the  uttermost,  and  yet  were  they 
not  justified.  Wherefore,  St.  Paul  means  by  the  hearers  of 
the  law,  all  them  that  do  the  outward  works  of  the  law,  for 
fear,  or  for  reward,  or  of  hypocrisy,  or  else  by  them  to  be 
justified.  The  doers  calls  he  them,  that  do  the  works  of 
the  law,  after  the  intent  of  the  law,  and  as  the  law  com- 
mands them,  that  is,  in  the  true  faith  of  Christ  Jesus,  which 
is  the  very  end  of  the  law,  and  the  fulfilling  of  the  law,  as 
St.  Paul  saith,  to  all  them  that  believe.  Wherefore  all  men 
are  but  hearers  only  of  the  law,  till  the  time  that  they  have 
the  faith  of  Christ  Jesus,  which  is  imputed  unto  them  for 
justice.  And  the  works  of  the  law  are  no  cause  of  justi- 
fication, but  alone  an  outward  testimony  and  witness  that 
the  law  is  fulfilled  inwardly  in  their  conscience  before  God, 
and  so  fulfilled,  that  it  has  no  accusation  against  them,  for 
Christ  hath  made  satisfaction  for  them,  of  the  which  they 
are  partakers  by  their  faith.  And  so  the  law  must  be  con- 
tent to  admit  all  these  men  to  be  fulfillers  and  doers  of  the 
law. 

And  now,  that  you  shall  not  say  that  this  is  my  dream, 
here  are  Augustine's  words :  "  The  doers  of  the  law  shall 
be  justified.  So  must  it  be  understood,  that  we  may  know 
that  they  can  none  otherwise  be  the  doers  of  the  law,  ex- 
cept they  are  first  justified ;  not  that  justification  belongeth 
unto  doers,  but  that  justification  doth  precede  all  manner  of 
doings,"  &c.  Hear  you  not  that  justification  is  first  given, 
that  men  might  be  able  to  do  the  works  of  the  law?  This 
is  also  the  exposition  of  your  gloss.*  I  have  marvelled 
you  study  it  no  better. 

Also,  you  have  another  Scripture,  and  that  is  this,  Cor- 
nelius, a  gentile,  did  great  alms,  and  prayed  unto  God 
always :  unto  whom  the  angel  spake  on  this  manner.  Thy 
prayer  and  thy  alms  are  come  up  into  remembrance  in  the 
presence  of  God.  Of  this  text  you  gather,  that  his  good 
works  did  help  to  justify  him.  I  answer;  the  Holy  Ghost 
hath  openly  declared  himself  there.  For  he  saith,  that  this 
*  The  commentaries  of  the  church. 

BARNES.  41 


128  Barnes. 

Cornelius  was  a  devout  man,  and  one  that  feared  God. 
How  could  this  be,  without  that  God  had  taught  him  in- 
wardly by  faith?  Yea,  how  could  he  know  God,  and  that 
devoutly,  but  by  faith?  Therefore  he  was  justified  before 
God  by  his  faith,  but  the  world  knew  not  his  justification. 
And  therefore,  the  Holy  Ghost  doth  declare  his  inward 
justification,  when  he  saith  that  he  was  devout,  and  feared 
God;  and  also  doth  show  openly  the  fruits  of  his  justifi- 
cation, when  he  saith,  that  he  did  alms.  Moreover,  you 
have  there,  that  the  Holy  Ghost  fell  on  them,  before  they 
were  baptized  in  water,  which  declares  openly,  that  they 
were  justified  before  God. 

This  is  well  declared  also  in  your  own  law,  whose  words 
are  these ;  "  Cornelius,  the  centurion,  being  yet  a  heathen 
man,  was  made  clean  by  the  gifi;  of  the  Holy  Ghost." 
Here  have  you  plainly,  that  he  was  justified  by  the  gift 
of  the  Holy  Ghost,  before  all  good  works.  For  he  was  a 
heathen  man.  Another  Scripture  ye  have,  which  is  this; 
If  I  have  all  faith,  so  that  I  may  transpose  mountains,  and 
have  no  charity,  I  am  nothing.  Of  this  you  gather,  that 
faith  without  charity  cannot  justify:  I  answer;  this  can  you 
not  gather  of  St.  Paul,  for  it  is  clear  that  he  speaks  not 
of  this  thing,  whereby  man  may  be  justified,  but  only  he 
teaches  how  they  that  be  justified  must  work  with  charity. 
It  is  also  plain  that  he  speaks  not  of  faith,  that  doth  justify- 
inwardly,  but  of  that  faith  which  doth  work  outwardly. 
The  which  is  called  a  gift  of  the  Holy  Ghost;  as  the  gift 
of  tongues,  the  gifi;  of  prophecies,  the  gift  of  healing,  the 
gift  of  interpretation,  as  it  is  opened  in  the  chapter  before. 
Now,  is  this  faith  not  given  to  justify,  but  only  to  do  mira- 
cles, wonders,  and  signs  by.  Therefore,  saith  St.  Paul,  If 
I  had  all  faith,  so  that  I  could  move  mountains. 

Also  it  is  plain,  that  certain  men  shall  say  unto  Christ; 
Behold,  we  have  done  miracles,  and  cast  out  devils  in  thy 
name:  and  yet  he  shall  say  unto  them,  Truly,  I  know  you 
not.  So  that  this  faith  is  a  gift  of  God,  that  justifieth  not, 
any  more  than  the  gift  of  science,  or  prophecies.  And 
sometimes  is  it  in  the  church,  and  sometimes  not,  and  it  is 
never  of  necessity  there  to  be.  But,  the  faith  that  we  speak 
of,  which  doth  believe  the  promises  of  God,  and  cleaveth 
fast  to  the  blood  of  Christ,  hath  no  other  virtue,  but  to  jus- 
tify, and  must  needs  justify,  wheresoever  it  is,  and  it  cleaves 
so  fast  to  God's  word,  that  it  looks  for  no  miracles.  This 
faith  is  never  out  of  the  church,  for  it  is  the  life  of  the  church, 
and  it  is  that  faith  which  our  Master,  Christ,  prayed  for, 


Treatise  on  Justification.  123 

that  it  might  never  fail.  And  therefore  St.  Paul,  when  he 
describes  this  faith,  he  calls  it  a  faith  that  worketh  by  cha- 
rity, not  that  it  justifieth  by  charity.  For  as  he  saith  there 
plainly.  It  is  neither  circumcision,  nor  yet  uncircumcision, 
that  is  of  any  value  in  Christ  Jesus,  by  faith.  Here  he 
plainly  excludes  from  justification,  the  highest  work  of  the 
law, — circumcision,  and  setteth  faith  alone — not  the  gift  of 
faith,  that  doeth  miracles,  but  the  gift  of  faith  that  worketh 
by  charity.  And  that  ye  shall  not  think  this  to  be  a  dream, 
here  bring  I  to  you,  Athanasius,  whose  words  are  these: 
"  There  are  two  manner  of  faiths :  one  is  justifying,  as  that 
of  the  which  is  spoken,  Thy  faith  hath  saved  thee.  An- 
other is  called  the  gift  of  God,  whereby  miracles  are  done. 
Of  the  which  it  is  written:  "  If  you  have  faith,  as  a  grain 
of  mustard  seed,"  &c.  So  that  here  have  you  plain,  that 
faith  doth  justify  only  and  perfectly,  before  all  manner  of 
works ;  that  is,  faith  is  given  of  God  freely  into  our  souls, 
unto  the  which  faith,  justification  is  all  only  promised,  and 
is  all  only  imputed,  and  reckoned  of  God.  Nevertheless, 
this  faith,  in  time  and  place  convenient,  is  of  that  strength, 
that  he  must  needs  work  by  charity,  not  for  to  be  justified 
thereby,  for  if  he  were  not  before  justified,  it  were  not  pos- 
sible that  he  could  have  charity.  For  according  to  your 
own  schoolmen,  an  unbeliever  cannot  have  charity;  but 
the  justified  man,  he  is  a  free  servant  unto  God,  for  the 
love  that  he  hath  unto  him.  The  which  love  seeks  not  in 
God  its  own  profit,  nor  its  own  advantage,  for  then  were  it 
wicked,  but  seeks  alone  the  will  of  God,  and  the  profit  of 
other  men,  and  works  neither  for  love  of  heaven,  nor  yet 
for  fear  of  hell.  For  he  knoweth  well,  that  heaven,  with 
all  the  joys  thereof,  is  prepared  from  the  beginning  of  the 
world,  not  by  him,  but  by  his  Father.  And  it  must  needs 
follow,  as  contrariwise,  that  the  infidel,  and  the  wicked 
man,  do  not  work  their  wicked  deeds,  because  they  would 
have  hell  or  everlasting  damnation  to  their  reward,  but 
they  would  rather  the  contrary.  Notwithstanding,  hell 
and  everlasting  damnation  must  needs  follow  their  wicked 
deeds.  Finally,  a  righteous  man  is  a  free  servant  of  God, 
and  worketh  not  as  a  hireling.  For  if  it  were  possible  that 
there  were  no  heaven,  yet  would  he  do  no  less  good ;  for 
his  respect  is  to  the  Maker  of  the  world,  and  the  Lord  of 
all  rewards. 

There  is  also  another  argument,  and  that  is  this;  Faith 
is  a  work :  but  works  do  not  justify ;  therefore,  faith  doth 
not  justify.     Answer:  Truth  it  is,  that  we  do  not  mean, 


124  Barnes, 

that  faith,  for  its  own  dignity,  and  for  its  own  perfection, 
doth  justify  us.  But  the  Scripture  saith,  that  faith  alone 
justifieth,  because  it  is  that  thing  alone  whereby  I  do  de- 
pend upon  Christ.  And  by  my  faith  alone  am  I  partaker 
of  the  merits  and  mercy  purchased  by  Christ's  blood ;  and 
faith  it  is  alone  that  receives  the  promises  made  in  Christ. 
Wherefore,  we  say  with  blessed  St.  Paul,  that  faith  only 
justifieth  by  imputation;  that  is,  all  the  merits  and  good- 
ness, grace  and  favour,  and  all  that  is  in  Christ  to  our  sal- 
vation, is  imputed  and  reckoned  unto  us,  because  we  hang 
and  believe  on  him,  and  he  can  deceive  no  man  that  believ- 
eth  in  him.  And  our  justice*  is  not,  as  the  schoolmen 
teach,  a  formal  justice,  which  is  by  fulfilling  of  the  law 
deserved  of  us :  for  then  our  justification  were  not  of  grace 
and  of  mercy,  but  of  deserving  and  of  duty.  But  it  is  a 
justice,  that  is  reckoned  and  imputed  unto  us,  for  the  faith 
in  Christ  Jesus,  and  it  is  not  of  our  deserving,  but  clearly 
and  fully  of  mercy  imputed  unto  us. 

Now,  most  honourable  and  gracious  prince,  I  have  de- 
clared unto  your  highness,  what  faith  it  is,  that  doth  justify 
us  before  God,  and  also  brought  for  my  sentence,  not  only 
the  blessed  word  of  God,  the  which  were  sufficient  in  this 
cause,  but  the  exposition  of  holy  doctors,  that  your  grace 
might  see,  that  I  am  not  moved  to  this  opinion,  of  a  light 
cause,  nor  that  this  doctrine  of  mine  is  so  new,  as  men 
have  noted  it.  Moreover,  I  have  declared  unto  your  grace, 
how  that  I  would  have  good  works  done,  and  would  not 
have  a  Christian  man's  life  to  be  idle,  or  else  a  life  of  un- 
cleanness:  but  I  would  have  them  to  be  changed  into  all 
virtue  and  goodness,  and  to  live  in  good  works,  after  the 
commandment  and  will  of  God.  So,  that  your  grace  may 
well  perceive,  that  mine  adversaries  have  not  reported  truly 
of  me,  when  they  have  said,  how  that  I  would  that  men 
should  neither  fast,  nor  pray,  nor  give  alms,  nor  yet  be 
penitent  for  their  sins.  I  have  never  said  it,  nor  yet  taught 
any  like  sentence.  I  take  God  to  record,  my  works  and 
my  deeds,  and  all  my  writings,  that  ever  I  wrote,  or  made. 
Wherefore,  I  doubt  not,  if  it  please  your  grace  graciously 
to  hear  me,  but  that  I  will  prove  them  untrue  in  this  cause, 
and  many  other  more.  This  doth  almighty  God  know  to 
be  true.  Who  ever  preserve  your  most  royal  majesty,  in 
honour,  and  goodness.     Amen. 

*  Righteousness. 

THE  END. 


